CBETA

No.614

The Sutra of Sitting Dhyna Samadhi

Translated by Tripitaka Master Kumarajiva o !ao"in# Fascicle I Words spoken by guiding teachers are hard to meet, For those who hear them and delight, how difficult it is. What great people enjoy listening, Petty people despise. Sentient beings can be pitied and sadly regarded, For they plummet into aging and dying, a dangerous path. Wild men dote on their love slaves; n a place to be feared, they are deluded and are unafraid. ! world may be big or small "ut the #harma is devoid of the e$istence of permanence. !ll do not long remain "ut temporarily appear like lightning. %his body belongs to old age and death&& !ll sicknesses' place of return. ! thin layer of skin covers impurities Foolishness and confusion are reasons for being deceived. (ou are always the thief of aging Swallowing and e$tinguishing the bla)ing colors of prime. *ike strands of flowers that wither and rot, #amaged and lost, they are of no value. +urdhagata's merits and virtues !llow him to be with ,akra, the lord of heavens, as they are seated. ! favorable retribution of blessings vast and numerous %o this day are they still peacefully here%his king among gods and humans, s endowed with the most sensual pleasures; "ut at the time of death, he undergoes e$treme pain and hurt. CBETA $ 1.14% &''1(11(') 1

 CBETA From this you may reali)e insights. !ll desires are tender and delightful at first, "ut later become tremendous suffering. So too !j.ta/atru was initially good, "ut he eliminated his clan, a tragedy that came later. %his body is a vessel for filth With nine apertures constantly leaking vice. So too the nari sores 0annot be cured with any medicine.

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%he power of the cart&like skeleton is minimal; Sinews and veins ensnare while consciousness circle about 1the skeleton2. (ou think it is a wonderful vehicle !nd bear it shamelessly. #ead men gather in this place; %hose abandoned are strewn about among the tombstones. While alive we protect and cherish it; !t death it is completely abandoned and forsaken. 0onstantly be mindful, just like so. Single&mindedly contemplate and do not be scattered; Shatter delusion and reverse the dark night; 3aise a torch and with it clearly see. f abandoned were the abiding in the Four +indfulnesses, %he mind will not create no evil, *ike an elephant la$ and unchained, t shall never follow and walk down the path. Functioning on this karma today 0reating that action tomorrow, #elightfully attached, no suffering is seen; Without reali)ing, the bandit of death arrives. 3ushing about for the sake of our duties; CBETA $ 1.14% &''1(11(') &

 CBETA 4ther people's business is also not left idle. (et the bandit of death does not wait; When it arrives, there is not escaping that condition. *ike a thirsty deer that approaches a spring !nd drinks the water that runs one way. %he hunter is neither kind nor helpful. Forbidding the deer to drink, it was killed beforehand. ! deluded man is like so too, #iligently tending to all business matters. %he arrival of death does not wait. Who will be your protector thenPeople in their hearts hope for wealth and nobility, %he five desires never satisfy them. "ut the likes of kings in major countries 0annot avoid this misery, mmortals who uphold the arrow&like mantras !lso cannot avoid death and birth. %he elephant of impermanence stomps So ants and leeches become like dirt, *et us leave aside all humans, For all "uddhas of proper and true enlightenment !nd of transcendence by crossing the flow of birth and death, !lso do not stay forever. From this therefore know, (our lovable pleasures Should all be abandoned soon; Single&mindedly seek nirvana. *ater the body is relin5uished at the time of death&& Who will certify the self+oreover, those who have encountered the #harma 6ewel !nd those who have not7 CBETA $ 1.14% &''1(11(')

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4nce in a long while the sun&like "uddha comes out !nd shatters the darkness of great ignorance, With it the release of all these lights %hat show us the human path is no path. Where did come fromWhere was bornWhere will attain liberationWho shall clarify all these doubts%he "uddhist sage with all modes of wisdom *ong unmet now emerges in the world. "e single&minded and do not rela$, %his can demolish your knot&like doubts. 4thers do not enjoy true benefits "ut eagerly attach to base and evil thoughts; (ou are developing for the sake of sentient beings, (ou ought to pursue the marks of the reality of #harma. Who can know at the time of death %o which path they will be destinedFor instance, a lamp in the wind #oes not know the season of its demise. 8aving reached the path, the #harma is not hard, %he great sage points to phenomena and speaks. 8e e$plains wisdom and the source of wisdom&& %hese two do not lean on anything outside. f you do not rela$ "ut single&mindedly and constantly walk the path, Soon you will attain nirvana, %he foremost place of eternal bliss. With sharp wisdom, you draw near good people. With wholeheartedness, you respect the "uddhadharma. CBETA $ 1.14% &''1(11(') 4

 CBETA #etesting the filth of the impure body, (ou leave suffering and attain liberation. n leisure 5uietude, cultivating the goal of stillness; n the lotus posture, sit among the trees. Pick up the mind and do not la$; !waken to thoughts and be aware of all conditions. f you are not tired of being in the midst of e$istence, Sleep soundly without waking yourself; 9nmindful of the world as impermanent&& Something to be feared and yet you are unafraid, %hen the bottomless pit of afflictions is deep, !nd the sea of birth and death is boundless. %he boat that ferries over suffering is not yet built, 8ow can you sleep in peace%herefore you should wake up !nd not let sleep cover your mind. With the four offerings :now your limit and know contentment. "efore the mighty terror is completely removed, t would be best that you are diligent and vigorous. When various forms of suffering arrive 3egret and resentment cannot touch you. Sitting beneath the tree in ragged robes, So deserved is the ac5uired food. "ut avoid being greedy for its taste, t leads you to self&defeat and demise. 8aving eaten, know the source of flavors; Fine or flat, it is no different. Fondness for fineries yields sadness and suffering; %herefore do not form fondness.

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 CBETA n a world of karma in action %he pleasant and the unpleasant do not change; ;verything has been accepted in total. %ake this as the reason for self restraint. f beings were among animals and beasts, <nashed grass is deemed most flavorful. n the hells they swallow iron pellets, "la)ing hot the metal suddenly e$plodes. f beings were among hungry ghosts, Pus, vomit, fires of e$crement and stool, Snot, saliva and all impurities&& %hese would be considered delicacies. f beings were in heavenly palaces, Watching from a palace of seven jewels, 0elestial food the taste of sweet dew !nd celestial maidens who entertain with these. !mong humans where elites are served, %he seven delicacies are replete with many flavors; "ut all had been a part of change. =ow again what is there to love about them"ack and forth among worlds, Weary furthermore of things painful and pleasurable. !lthough not yet attained nirvana, (ou should diligently pursue this gain.

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+omeone ,-o studies dhy.na irst arrives at a master.s pla/e. T-e master s-ould ask t-e "uestion% 01o you up-old t-e pre/epts purely23 0No serious o enses and evil devian/es23 4 you say t-at you ad-ere to t-e ive old pre/epts purely and -ave /ommitted no serious o enses or evil devian/es% t-en t-e 1-arma o t-e pat- is tau#-t ne5t. 4 you say t-at you -ave broken t-e pre/epts% t-e master s-ould a#ain ask% 06-at pre/epts -ave you broken23 4 you say a major pre/ept% t-e master ,ill tell you% 07ike someone ,-ose ears and nose -ave been amputated% t-ere is no need to look in t-e mirror. !ou may leave and #o ba/k% be dili#ent% re/ite t-e sutras% en/oura#e /-an#e and

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/reate blessin#s so t-at you may plant t-e /auses and /onditions or t-e 1-arma on t-e pat- in uture lives. 8or t-is li etime% you may orever #ive up. 8or instan/e% t-ou#- a ,it-ered tree is irri#ated urt-er% it ,ill not #ro, lo,ers% leaves or ruits.3 4 ot-er pre/epts ,ere broken% at t-at time you s-ould be tau#-t to repent a//ordin# to t-e 1-arma. 4 you be/ome pure and t-e master -as t-e 9eavenly Eye or t-e ability to read minds% -e ,ill e5plain t-e 1-arma o t-e di erent realms dependin# on your si/kness. 4 -e does not yet -ave t-ose abilities% -e s-ould observe your appearan/e or ask you urt-er% 0Amon# t-e t-ree poisons% ,-i/- is t-e -eaviest or you2 More se5ual desire2 More -atred2 More delusion23 6-at does it mean by observin# your appearan/e2 T-e look o t-ose ,it- mu/- lust appears /asual and easy:#oin#; t-ey keep many ,ives and /on/ubines% speak a lot and believe readily. T-ey -ave a pleasant /ountenan/e and a/ility ,it- spee/-. T-eir -atred and resentment are sli#-t and t-eir sadness and ,orries too. T-ey -ave multiple te/-ni/al skills. T-ey are erudite and learned% ond o and atta/-ed to literature and re/itation. T-ey /onverse and debate /apably. Adept in observin# people.s sentiments% t-ey -ave many ears. T-eir minds are on t-eir rooms and t-ey enjoy ,earin# li#-t,ei#-t /lot-in#% /rave desire and emale beauty. T-ey are ond o and atta/-ed to beddin#% dress and de/oration% in/ense and lo,ers. T-ey -earts tend to be so t and tender% /apable o bein# sympat-eti/. T-ey beauti y ,ords and enjoy /ultivatin# blessin#s as karma. T-ey ,is- to be/ome born in t-e -eavens and e5perien/e no di i/ulty in a #roup. T-ey jud#e someone.s look to be beauti ul or u#ly% and t-ey trust ,omen. 6-en t-eir ire o desire burns uriously% t-ey o ten e5perien/e re#ret and /-an#e t-eir minds. T-ey enjoy adornin# t-emselves and like to look at embroideries and dra,in#s. T-ey are stin#y ,it- t-eir belon#in#s and eel lu/ky ,-en t-ey a/"uire ot-er people.s ,ealt-. T-ey like to build relations-ips and riends-ips but do not enjoy bein# alone. T-ey abide in t-eir pleasures and atta/-ments% ollo,in# and pursuin# t-e se/ular mainstream. T-ey are easily surprised and ri#-tened all o a sudden. T-ey -ave t-e ,ill o a monkey. T-eir vie,s are s-allo, and nearsi#-ted; t-ey a/t ,it- t-ou#-ts o ,orry. T-eir determination is sli#-t in t-eir undertakin#s and t-ey #o or ,-at makes t-em /om ortable. T-ey like to ,eep and /ry. T-eir bodies are ine% so t% and /annot ,it-stand /old or bitterness. T-ey are easily obstru/ted and easily pleased; t-ey /annot be patient ,it- undertakin#s. T-ey are e5tremely -appy ,it- a/"uirin# little and e5tremely ,orried over minor losses. T-ey like to play <psy/-olo#i/al= -ide and seek. T-eir bodies are ,arm% t-eir perspiration odorous% t-eir skin is deli/ate and -air t-in. T-ey tend to be more ,rinkled and pale; t-ey /lip t-eir nails and #room t-eir beards. T-eir ,-ite teet- s-o, as t-ey ,alk alon#. T-ey enjoy /leanliness and /lean /lot-es. T-ey are not o/used in t-eir studies and like to roam t-e orests and #ardens. T-ey tend to be more emotional and pleadin#; t-ey atta/- t-eir ideas to t-e typi/al vie,s. 6-en t-ere are virtuous ones nearby% t-ey ,ill be t-e irst to /onvey a ,el/ome and #reet t-em. T-ey enjoy repeatin# /li/->s and /an or/e t-emselves to ,ear a smile and bear -umiliation. T-ey immediately resolve problems t-ey -ear or t-e sake o t-eir ,ork.

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T-ey dis/riminate bet,een t-ose ,-o are beauti ul and u#ly. T-ey are sympat-eti/ to and sad about t-ose su erin# and perse/uted. T-ey are e#otisti/al% /ompetitive and re use -arassment and bullyin#. T-ey like to pra/ti/e #enerosity and re/eive #ood people. T-ey ,ill s-are deli/ious oods t-ey a/"uire ,it- ot-ers. T-ey do not remember details at -and but set t-eir #oals on ,-at is distant and #reat. T-eir vision is atta/-ed to lookin# at orm and sensuality. T-ey are not t-orou#- ,itt-eir tasks. T-ey do not -ave lon#:term ,orries and kno, t-e ,orld and its se/ular ,ays. T-ey ,at/- e5pressions /losely and test people.s -earts by /ontradi/tin# t-em. T-ey speak s,eetly and debate ,it- ,isdom. T-e riends-ips t-ey build are volatile. T-eir -airs are e, and t-in. T-ey sleep little. 6-et-er sittin#% re/linin#% ,alkin# or standin#% t-ey do not or#et t-eir looks and /omportment. T-ey /an "ui/kly res/ue all valuables; t-ey re#ret a ter t-ey #ive a,ay somet-in#. T-ey are "ui/k to /at/- t-e unstated meanin#. 8urt-ermore% a ter re/overin# somet-in#% t-ey tend to or#et. T-ey /-eris- movement and a/tion. T-ey -ave di i/ulty /-an#in# t-emselves and leavin# desire be-ind. T-ey /ommit o enses t-at are sli#-t and minor. T-ese are t-e various marks o lust and desire. T-e marks o people ,-o are -ate ul and an#ry are t-at t-ey tend to be sad and a li/ted. T-ey be/ome violent suddenly and -arbor an#er. T-ey are /rude in t-eir display o p-ysi/al a/tion and spee/-. T-ey /an bear all kinds o su erin# but not a/tual tasks. T-ey are more o ten sad and less o ten -appy. T-ey /an do #reat evil and -ave no sympat-y. T-ey enjoy i#-ts and ar#uments. T-eir looks are -a##ard and ,it-ered. T-ey urro, t-eir bro,s and look askan/e. T-ey -ave a -ard time speakin#% bein# pleased% ,orkin# and a#reein#. T-eir minds are like abs/esses so t-ey e5pose people.s s-ort/omin#s. T-ey are brutal in t-eir ar#uments over meanin# and /annot be tamed. T-ey are not easily a e/ted% not easy to be around and do not /ry easily. T-ey -ave di i/ulty spittin# up t-e poisons t-ey nurse. T-ey do not or#et ,-at t-ey -ave re/eived and re/ited. T-ey -ave many /apabilities and /lever skills and tend not to be la@y. T-ey do t-in#s "ui/kly and remain silent ,-ile aimin# or a #oal. T-eir ideas are pro ound and di i/ult to understand. T-ey /an repay kindness re/eived. T-ey are /apable o #at-erin# people to#et-er and take /are o problems and people. T-ey /annot be de eated and /an /omplete undertakin#s. T-ey are di i/ult to distra/t and -ave e, ears or di i/ulties. 8or e5ample% lions /annot be tamed; t-ey -ead do,n one dire/tion and do not turn ba/k% ,orkin# and advan/in# uns,ervin#ly. T-ey remember rat-er t-an or#et. T-ey ,orry mu/-. T-ey /ontemplate% re/ite and pra/ti/e% memori@e and up-old pra/ti/es. T-ey /an #ive a lot and do not e5pe/t petty avors in return. T-ey -ave t-e s-arp a/ulties o a tea/-er. T-ey are apart rom desires ,-en alone and -ave e, se5ual desires. 4nside t-ey al,ays ,is- to ,in and are ond o and atta/-ed to anni-ilisti/ vie,s. T-eir eyes al,ays stare -ate ully but t-eir ,ords are true. T-ey e5plain t-in#s lo#i/ally and /learly. T-ey -ave e, relatives and riends and are stead ast ,it,ork. T-ey -ave a solid memory and do not or#et. More o ten t-ey -ave stren#t- in t-eir mus/les% ,it- ,ide s-oulders and /-est% a lar#e ore-ead and neat -air. T-ey are stubborn and di i/ult to tame. T-ey do not or#et problems easily. T-ey /an leave desire on t-eir o,n and tend to in/ur CBETA $ 1.14% &''1(11(') A

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serious o enses. T-ese are t-e various marks o -atred and an#er. T-e marks o people ,-o are oolis- and deluded are t-at t-ey tend to be more skepti/al and more re#ret ul. T-ey are la@y and not opinionated. T-ey are /on/eited and do not yield easily. T-eir arro#an/e is di i/ult to tolerate. T-ey do not believe ,-at is believable and believe ,-at are unbelievable. T-ey do not kno, to be respe/t ul and yet believe ,-atever t-ey en/ounter. T-ey -ave many tea/-ers% bein# ras- and restless% unembarrassed and abrupt. T-ey do not t-ink be ore t-ey a/t; urt-ermore% t-ey tea/- ot-ers to be muddled and violent. T-ey are not sele/tive about relatives and riends. T-ey do not #room t-emselves. T-ey enjoy tea/-ers o various pat-s and do not distin#uis- bet,een #ood and evil. T-ey or#et -ard eelin#s easily. T-eir sense a/ulties are dull and t-ey are la5. T-ey /riti/i@e and slander t-e pra/ti/e o #enerosity and are unsympat-eti/. T-ey destroy brid#es o 1-arma and do not understand t-in#s ,it- ,-i/- t-ey /ome into /onta/t. T-eir an#ry eyes do not make /onta/t. T-ey -ave no intelli#en/e or in#enuity. T-ey -ave many ,ants and are pessimisti/. T-ey -ave a lot o doubt and little ait-. T-ey -ate #ood people and /ommit o enses t-at ruin t-eir blessin#s. T-ey /annot tell ,-at are /onsidered kind ,ords and /annot understand mistakes. T-ey do not a//ept e5-ortations or parables. T-eir dear ones leave t-em be-ind and t-eir enemies resent t-em. T-ey kno, no manners and enjoy speakin# -ars-ly. T-ey -ave lon# beards% -air and nails; t-eir teet- and /lot-es tend to be dirty. T-ey are at t-e /ommand o ot-ers and -ave no ear or t-ose pla/es to be eared. T-ey are sad in -appy situations and -appy in sad situations. T-ey lau#- ,-en t-ey s-ould be melan/-oly; t-ey are melan/-oly ,-en t-ey s-ould be lau#-in#. T-ey ,ill ollo, i dra##ed alon# and /annot tolerate -ards-ip. T-ey /annot tell t-e di eren/e amon# t-e various lavors. T-ey rarely leave desires be-ind. T-ey /ommit pro oundly serious o enses. T-ese are t-e various marks o oolis-ness and delusion. 4 people -ad more lust and desire% t-ey may be /ured ,it- t-e 1-arma pra/ti/e o impurity. 4 people -ad more -atred and an#er% t-ey may be /ured ,it- t-e 1-arma pra/ti/e o kindness. 4 people -ad more oolis-ness and delusion% t-ey may be /ured ,it- t-e 1-arma pra/ti/e o /ontemplatin# /auses and /onditions. 4 people t-ou#-t a lot% t-ey may be /ured ,it- t-e 1-arma pra/ti/e o /easin# t-ou#-ts. 4 people dis/riminated a lot% t-ey may be /ured ,it- t-e 1-arma pra/ti/e o bein# mind ul o t-e Budd-a. All su/- various si/knesses and ot-ers may be /ured ,itvarious 1-arma pra/ti/es.

1. T-e 1-arma Bra/ti/e or Curin# Creed and 1esire Beople ,it- more lust and desire may pra/ti/e t-e Contemplation o 4mpurities. 4mpurities ill t-e body rom -air to eet. T-e body /onsists o various impuritiesD -air% body -air% nails% teet-% deli/ate and /oarse skin% blood% les-% mus/les% veins% bone marro,s% liver% lun#% -eart% spleen% kidney%

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stoma/-% lar#e intestines% small intestines% e5/rement% urine% saliva% s,eat% tears% s/um% makeup% pus% brain% membrane% bile% saliva% mi/ro:/ellular skin% at and brain membrane. 8urt-ermore% or t-ose more advan/ed in t-e /ontemplation o impurities% /ontemplate t-e body as blue% bruised% s,ollen% ripped% rottin#% bleedin#% smeared and looded ,it- stinkin# pus% eaten and /-e,ed in/ompletely% and bones dispersed and burnt. T-is is t-e /ontemplation o impurities. 8urt-ermore% people ,it- more lust -ave seven kinds o love. Ber-aps t-ey are atta/-ed to beauty% to upri#-t eatures% to demeanors% to voi/es% to t-at ,-i/- is ine and smoot-% to sentient bein#s% or are ond o and atta/-ed to all o t-ese. 4 t-ey ,ere atta/-ed beauty% t-ey s-ould pra/ti/e t-e /ontemplation 1-arma o blue bruises. !ello,% red and ot-er impure /olors are also done t-is ,ay% urt-ermore. 4 t-ey ,ere atta/-ed to upri#-t eatures% t-ey s-ould pra/ti/e t-e /ontemplation 1-arma o a s,ollen body dispersin#. 4 t-ey ,ere atta/-ed to demeanors% t-ey s-ould pra/ti/e t-e /ontemplation 1-arma o blood smearin# t-e bones o a res- /orpse. 4 t-ey ,ere atta/-ed to voi/es% t-ey s-ould pra/ti/e t-e /ontemplation 1-arma o a plu##ed up p-aryn5% ,-i/- leads to deat-. 4 t-ey ,ere atta/-ed to t-at ,-i/- is ine and smoot-% t-ey s-ould pra/ti/e t-e /ontemplation 1-arma o t-e dryin#% ,it-erin# and ailin# o e5posed bones. 4 t-ey ,ere ond o sentient bein#s% t-ey s-ould pra/ti/e t-ese si5 kinds o /ontemplations. 4 t-ey ,ere ond o and atta/-ed to everyt-in#% /ontemplate all t-ese pervasively. Ber-aps do various /ontemplations at one time t-en /-an#e and do di erent /ontemplations. T-is is /alled t-e Contemplation o 4mpurities. FuestionD 4 t-e body is impure like a stinkin# and rottin# /adaver% rom ,-ere did atta/-ment develop2 4 people ,ere atta/-ed to a pure body% t-ey s-ould also be atta/-ed to a stinkin# and rottin# body. 4 t-ey ,ere not atta/-ed to a stinkin# body% t-ey s-ould not be atta/-ed to a pure body eit-er. T-e t,o types o bodies are e"uivalent. 4 ,e pursue t-is line o t-inkin#% bot- are a/tually and /ompletely pure% ri#-t2 T-is is possible. T-e minds o people are /ra@y and deluded; o//luded by perversions% t-ey /onsider impurities pure. 4 t-e perverse mind ,ere to s-atter% people ,ould a/"uire t-e /ontemplation o t-e 1-arma o t-e mark o reality. 6e ,ould t-en kno, t-at impurities are de/eptive and unreal. 8urt-ermore% /orpses are devoid o ire% li e% /ons/iousness% and all or#ans. 6-en people kno, t-e trut- t-en no atta/-ment o//urs in t-e mind. T-e mind% bein# perverted% deluded and atta/-ed% /onsiders t-e body possessed o ,armt-% li e% /ons/iousness and all normal sense or#ans. 8urt-ermore% ,-en t-e mind is atta/-ed to orm% it is /onsidered pure; ,-en t-ou#-ts o ondness and atta/-ment /ease% t-en t-ey kno, orm is impure. 4 orm ,ere truly pure% it s-ould al,ays be pure. But t-at is not so no,. 7ike a do# t-at eats e5/rement /onsiders it pure% -umans look at t-at and ind it most impure. T-ere is not a sin#le pure pla/e inside or outside o t-e body. 4 people ,ere atta/-ed to t-e body.s e5terior% ,e /an take o t-e t-in e5terior skin o t-e body and reali@e t-at t-e body is impure% not to mention t-e *6 t-in#s inside t-e body. 8urt-ermore% dedu/in# t-at t-e /auses and /onditions o t-e body and various impurities ,ere ormed by a /ombination o a at-er and a mot-er.s sperm% blood and su/- impurities% ,e reali@e

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t-at t-e body t-at ,e a/"uired is al,ays releasin# impurities. Clot-in# and beddin# also stink and are un/lean% not to mention deat-. 9en/e% you s-ould kno, t-at in birt- and deat-% inside and out% t-e body is impure. 8urt-ermore% t-is /ontemplation also /onsists o t-ree sta#esD or t-ose ,-o are startin# to pra/ti/e% t-ose ,-o -ave been pra/ti/in# or t-ose ,-o -ave been pra/ti/in# or a lon# time. 4 t-ey ,ere startin# to pra/ti/e% t-ey s-ould be tau#-t t-ese ,ordsD 0T-ink about torn skin. Gn/e t-e impurities are eliminated% /ontemplate a naked skeleton. 6-en t-ere is a lurry o t-ou#-ts durin# t-is /ontemplation% do not let t-e t-ou#-ts o/us on t-e e5ternals. 6-en t-ou#-ts #o out to various /onditions% #ently pull t-e t-ou#-ts ba/k.3 4 t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese ,ordsD 0$isuali@e t-e body ,it-out skin and les-. Con/entrate on t-e /ranium ,it-out lettin# t-ou#-ts #o to t-in#s outside. 6-en t-ou#-ts #o out to various /onditions% #ently pull t-e t-ou#-ts ba/k.3 4 t-ey -ave been pra/ti/in# or a lon# time% t-ey s-ould be tau#-t t-ese ,ordsD 08o/us on one s"uare in/- in t-e body% t-e -eart devoid o any skin and les-. Tie t-ou#-ts to ive spotsD t-e /ranium% ore-ead% bet,een t-e eyebro,s% tip o t-e nose and t-e -eart. Keep t-e o/us in t-ese ive spots just so and /ontemplate t-e bones ,it-out lettin# t-ou#-ts #o to t-e e5ternals. 6-en t-ou#-ts #o out to various /onditions% #ently pull t-e t-ou#-ts ba/k. Al,ays be mind ul and observe t-e mind. 6-en t-e mind #oes outside% restrain and -old it.3 4 t-e mind is e5tremely tired% stay ,it- and #uard t-e obje/t o meditation% lettin# #o o t-e e5ternals. 8or e5ample% a monkey tied to a pole ,ill stay put and rest t-ere a ter be/omin# tired. T-e obje/t o meditation is like t-e pole. Mind ulness is like t-e rope and lo/k. T-e mind is analo#ous to a monkey. T-is is also like a mot-er% /onstantly ,at/-in# over -er baby so t-at it does not all. A pra/titioner ,at/-es t-e mind just so too. Hestrain t-e mind #radually and make it stay ,it- t-e obje/t o meditation. 6ere t-e mind to abide or a lon# time% t-en it s-ould be t-e dhy.na 1-arma. 4 dhy.na samadhi -ad been attained% t-ere ,ould be t-ree si#nsD T-e body eels pleasant% so t and li#-t. T-e s-een to t-e bones is just like ,-ite sno,. 6-en t-e mind rea/-es t-is "uiet spa/e% it is t-e /ontemplation o purity. At t-is time t-ey rea/- t-e /enter o t-e 8orm Healm. T-is is /alled t-e be#inners. dhy.na 1-arma or a/"uirin# t-e mind o t-e 8orm Healm. T-e mind t-at a//ords ,itt-e dhy.na 1-arma is t-e 1-arma o t-e 8orm Healm. T-e mind t-at a/"uires t-is 1-arma% t-ou#its body is in t-e 1esire Healm% its our elements are e5tremely #reat% so t and -appy. 4ts /olor and -ue are pure and /lean% s-iny and pleasant; -en/e it is pleased and -appy. +e/ond% a/in# t-e bones and /ontemplatin# t-em% t-e marks o t-e ,-ite bones are a pervasive li#-t and a ,-ite /olor t-at s-ines purely. T-ree% a mind t-at abides in one pla/e is /alled t-e /ontemplation o purity. T-e bones are /ontemplated ,it- t-e les-% -en/e t-is is /alled t-e /ontemplation o purity. 6e /an CBETA $ 1.14% &''1(11(') 11

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kno, or ourselves t-ese t-ree marks above even t-ou#- ot-ers do not see t-em. Amon# t-e t-ree sta#es des/ribed earlier% t-e be#inners do not initially -ave su/- t-ou#-ts% t-ose ,-o -ave been pra/ti/in# -ave /ultivated or t-ree or our li etimes and t-ose ,-o -ave been pra/ti/in# or a lon# time -ave studied t-is or -undreds o li etimes.

&. T-e 1-arma Bra/ti/e or Curin# 9atred and An#er 4 people tend to -ave more -atred and an#er% t-ey s-ould study t-e t-ree 1-arma pra/ti/es o kindnessD or t-ose ,-o are startin# to pra/ti/e% t-ose ,-o -ave been pra/ti/in# or t-ose ,-o -ave been pra/ti/in# or a lon# time. 8or t-ose ,-o are startin# to pra/ti/e% t-ey s-ould be tau#-t ,itt-ese ,ordsD 0Be kind to dear ones. 6-at does it mean by ul illin# t-e ,is-es o and brin#in# joy to dear ones2 6ere pra/titioners to a/"uire various joys o t-e body and mind% t-ey ,ould attain /lot-in# ,-en /old% attain /oolness ,-en -ot% attain ood and drink ,-en -un#ry and t-irsty% attain ,ealt- ,-en poor% and attain t-e /easin# o breat- ,-en t-e pra/ti/e rea/-es a /ertain level. T-ese various attainments t-e pra/titioners enjoy and ,is- t-em upon dear ones. T-ey rea/- t-e state o tyin# t-e mind to kindness ,it-out lettin# it t-ink ot-er,ise. 6-en ot-er t-ou#-ts about various /onditions o//ur% t-ey #ently pull t-em ba/k.3 4 t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese ,ordsD 0Be kind to t-ose ,-om you eel neutral. 6-at does it mean by besto,in# joy upon t-ose to ,-om you eel neutral2 6ere pra/titioners to a/"uire various joys o t-e body and mind and ,is- t-em upon t-ose about ,-om t-ey eel neutral% t-ey rea/- t-e state o tyin# t-e mind to kindness ,it-out lettin# it t-ink ot-er,ise. 6-en ot-er t-ou#-ts about various /onditions o//ur% t-ey #ently pull t-em ba/k.3 4 t-ey -ave been pra/ti/in# a lon# time% t-ey s-ould be tau#-t t-ese ,ordsD 0Be kind to t-ose you resent and -ate. 9o, do you besto, joy upon t-em2 6ere pra/titioners to a/"uire various joys o t-e body and mind and ,is- t-ose you resent and -ate a/"uire joy in t-e same ,ay you ,is- to besto, joy upon dear ones% t-en t-at one t-ou#-t o all o t-em a/"uirin# t-e same makes your mind #reat and pure. T-ose dear to you% neutral to you% -ate ul to you et/. /over t-e ,orld ,idely and in inite bein#s are made -appy; every,-ere t-rou#-out t-e ten dire/tions is t-e same. T-e #reat mind bein# pure% you see all sentient bein#s t-rou#-out t-e ten dire/tions just like you. !ou see sentient bein#s be ore your mind and understand t-is si#-t% ,-i/- makes you -appy. At t-at time% you immediately attain t-e kindness samadhi.3 FuestionD 8or our dear ones and t-ose about ,-om ,e eel neutral% ,e ,is- t-em -appiness; but or evil people ,-om ,e resent and -ate% -o, /an ,e be empat-eti/ and urt-ermore ,is- to

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besto, -appiness upon t-em2 Ans,erD 6e s-ould besto, -appiness upon t-em. 6-y2 T-ese people -ave various aspe/ts o #oodness% t-e pure /auses in t-e 1-arma. No, -o, /ould ,e dro,n out t-eir #oodness ,it- a sin#le in/ident o resentment2 8urt-ermore% /onsider -o, t-ese individuals ,ere per-aps my relatives and dear ones in lives past. 9o, /ould ,e -ate t-em no, and urt-er% in/ur resentment and evil2 6e ,ill be patient ,it- t-em and /onsider t-em our bene a/tors. 4n addition% be mind ul o t-e boundless -umaneness and virtue o our pra/ti/in# t-is 1-arma% ,-i/- /ontains vast po,ers o kindness and /annot be lost. Moreover% /onsider t-ese ,ordsD 04 t-ere ,ere no resentment and -atred% -o, /ould patien/e /ome ort-2 Batien/e /omes ort- out o resentment; resentment is our bene a/tor. 8urt-ermore% amon# t-e multitude o evils% t-e retribution or -atred is t-e ,orst; no ot-er ault is more e#re#ious. Add -atred to somet-in# and its poison be/omes di i/ult to restri/t; alt-ou#- ,e ,is- to burn ot-ers% ,e are really -armin# ourselves.3 8urt-ermore% ,e are mind ul o t-ese ,ordsD 06-ile draped ,it- t-e robes o 1-arma outside% 4 pra/ti/e patien/e inside. As sramanas% -o, /an ,e indul#e in -ars- sounds and /-an#e /olors to su o/ate t-e -eart2 8urt-ermore% t-e eelin# skandha amon# t-e 8ive Skandhas is t-e re/eiver o evil amidst t-e ,ide array o su erin#% -o, /an ,e avoid t-e onset o su erin#% a li/tions and evils2 7ike t-orns t-at pri/k t-e body% t-e number o bitter t-orns is /ountless. T-e multitude o resentment is numerous and /annot be eliminated. 4 s-all #uard t-em and ,ear t-e sandals o patien/e.3 Iust as t-e Budd-a saidD %o repay hatred with hatred 8atred will only come back; 8atred and anger unavenged 0an break large army legions. %o be free of hatred and anger s the #harma of a great man; ! petty man is hateful and angry So cannot move this mountain. 8atred is a serious poison, %hat mutilates and mars so many; f it does not harm you, %he harm itself shall cease. 8atred is a great blindness, !s if eyes that do not see.

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 CBETA 8atred is dust and scum %hat taints the pure heart. 6ust as hatred and anger Should be removed immediately, So a venomous snake in a room Will harm people if unremoved. 6ust so these various e$amples 3epresent countless poisons of hatred. !lways practice kindness in the heart %o put an end to hatred and anger. T-is is t-e Samadhi 1oor o Kindness. *. T-e 1-arma Bra/ti/e or Curin# 8oolis-ness and 1elusion

No.614

4 people tend to -ave more oolis-ness and delusion% t-ey s-ould study t-e t-ree 1-arma pra/ti/es o /ontemplationD or t-ose ,-o are startin# to pra/ti/e% t-ose ,-o -ave been pra/ti/in# or t-ose ,-o -ave been pra/ti/in# or a lon# time. 4 t-ey ,ere startin# to pra/ti/e% t-ey s-ould be tau#-t t-ese ,ordsD 0Birt- /onditions old a#e and deat- ,-ile i#noran/e /onditions /ondu/t. Contemplate just so and do not let t-ou#-ts #o out. 6-en t-ou#-ts #o out to various /onditions% pull t-em ba/k #ently.3 4 t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese ,ordsD 0A/tivities /ondition /ons/iousness% /ons/iousness /onditions name and orm% name and orm /ondition t-e si5 entran/es% t-e si5 entran/es /ondition /onta/t% /onta/t /onditions eelin#% eelin# /onditions love% love /onditions #raspin#% and #raspin# /onditions e5isten/e. Contemplate just so and do not let t-ou#-ts #o out. 6-en t-ou#-ts #o out to various /onditions% pull t-em ba/k #ently.3 4 t-ey -ave been pra/ti/in# a lon# time% t-ey s-ould be tau#-t t-ese ,ordsD 04#noran/e /onditions a/tivities% a/tivities /ondition /ons/iousness% /ons/iousness /onditions name and orm% name and orm /ondition t-e si5 entran/es% t-e si5 entran/es /ondition /onta/t% /onta/t /onditions eelin#% eelin# /onditions love% love /onditions #raspin#% #raspin# /onditions e5isten/e% e5isten/es /onditions birt-% and birt- /onditions old a#e and deat-. Contemplate just so and do not let t-ou#-ts #o out. 6-en t-ou#-ts #o out to various /onditions% pull t-em ba/k #ently.3 FuestionD All ,ise individuals understand ,-ile t-e rest are i#norant. 6-at does it mean by i#noran/e -ere2 CBETA $ 1.14% &''1(11(') 14

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Ans,erD 4#noran/e means understandin# not-in#. 4#noran/e -ere means t-at it /an /reate e5isten/e in uture livesD t-e -ave.s -ave none and t-e -ave:not.s -ave; t-ey abandon all #oodness and #rasp all evil; t-ey s-atter t-e mark o reality and are atta/-ed to illusory alseness. Iust as t-e 0Mark o 4#noran/e C-apter3 saysD Without understanding beneficial dharmas, Without knowing virtuous karma, %hey create the causes for mental knots and servants, *ike boring a hole into logs to generate a fire. %he mind attaches to evil dharmas While distancing and abandoning good dharmas; t is the thief that robs beings of their understanding, 3obbing understanding from the past and future too. %houghts about permanence, bliss, true self and purity !re calculated into the Five +kand-as. Studying hard the comprehensive #harmas of the way, %hey still will not know. >arious ve$ations are on this dangerous path, (et blind men enter them and walk. >e$ations lead to an accumulation of karma; :arma leads to the migrating return of suffering. We grasp what we should not; We abandon instead what we should grasp; 3oaming in the dark, we chase down the wrong paths; Stomping on plants, we become lame. We have eyes but no wisdom&& %his analogy is just so too7 0auses and conditions lead to e$tinction. Wisdom that understands is like the rising sun. T-is is a brie e5planation. 4#noran/e and /onditions on up to old a#e and deat- are just so too.

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FuestionD Causes and /onditions o t-e Budd-ad-arma are most pro ound% -o, /an people ,itmu/- delusion /ontemplate /auses and /onditions2 Ans,erD T-ere are t,o types o deluded individuals. Gne type is like o5 and s-eep. T-e se/ond type /onsists o t-ose ,it- various deviant vie,s. 1elusion and /on usion /over t-ese deluded individuals ,it- deviant vie,s and it is or t-em t-at t-e Budd-a said t-ey s-all /ontemplate /auses and /onditions to learn samadhi. 4. T-e 1-arma Bra/ti/e or Curin# T-inkin# and Attentiveness 4 people tend to -ave more t-ou#-ts and attentiveness% t-ey s-ould study t-e 1-arma pra/ti/es o .n.p.nasati samadhi. T-ere are t-ree types o studentsD per-aps t-ere are t-ose ,-o are startin# to pra/ti/e% per-aps t-ere are t-ose ,-o -ave been pra/ti/in# and per-aps t-ere are t-ose ,-o -ave been pra/ti/in# or a lon# time. 4 t-ey ,ere startin# to pra/ti/e% t-ey s-ould be tau#-t t-ese ,ordsD 08o/us on bein# mind ul ,-ile /ountin# in-alations and e5-alations. 6-et-er t-e breat- is lon# or s-ort% /ount rom one to ten.3 4 t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese ,ordsD 0Count rom one to ten as you ollo, t-e in-alation and t-e e5-alation. T-ou#-ts and breat-in# bot- stop in a sin#le pla/e in t-e mind.3 4 t-ey -ave been pra/ti/in# or a lon# time% t-ey s-ould be tau#-t t-ese ,ordsD 0Count as you pause and /ontemplate% turnin# t-e /ontemplation into one o purity. T-e si5 pra/ti/es o .n.p.nasati samadhi are divided into 16 parts. 6-at does it mean to /ount 0one? as t-e mind noti/es t-e in-alation2 6-en t-e in-alation ends% /ount Jone.. 6-en t-e e5-alation /on/ludes% /ount Jt,o.. 4 t-e breat- is not yet /omplete and is /ounted% t-en t-at does not /ount. 4 you make a mistake ,-ile you /ount rom t,o to nine% t-en start a#ain rom one. 4n /ountin# people% or instan/e% one and one are t,o% t,o and t,o is our% t-ree times t-ree is nine. FuestionD 6-y /ount2 Ans,erD Be/ause it is easier to a//ess t-e /ontemplation o impermanen/e t-at ,ay. 4t also stops all t-inkin# and o/us is a/"uired. T-e impermanen/e o /omin# into bein# and t-e /easin# to be o t-e body and t-e mind is similar and di i/ult to see in /ontinuity. 9o,ever% t-e impermanen/e o t-e /omin# into bein# and t-e /easin# to be o in-alations and e5-alations are easy to kno, and easy to see. 8urt-ermore% ,-en t-e mind is tied to /ountin#% all t-inkin# and all a,areness stop% in/ludin# t-ou#-ts and a,areness about desire% an#er% ve5ation% relatives% nations% and immortality. 8or t-ose ,-o ,is- to pursue a pure mind and enter t-e proper pat-% t-ey must irst eliminate t-ree orms o /rude t-ou#-t and attentiveness% t-en t-e t-ree orms o ine t-ou#-t and attentiveness. Gn/e t-e si5 types o attentiveness are eliminated% t-ey s-all a/"uire all pure d-armas. 8or e5ample% a #old di##er irst ilters out t-e pebbles% t-en eliminates t-e ine #rains% so -e ,ill ne5t obtain ine sand o #old. FuestionD 6-at are /rude si/knesses2 6-at are ine si/knesses2 CBETA $ 1.14% &''1(11(') 16

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Ans,erD Attentiveness or desire% an#er% and ve5ation are t-e t-ree so:/alled /rude si/knesses. Attentiveness or relatives% nations% and immortality are t-e t-ree so:/alled ine si/knesses. Gn/e t-ese attentivenesses are eliminated% you attain all pure d-armas. FuestionD T-ose ,-o -ave not rea/-ed t-e pat- -ave not ended t-eir mental knots and servants. T-e si5 types o t-inkin# and attentiveness or/e t-eir ,ay into t-e mind and /reate /-aos. 9o, do ,e eliminate t-em2 Ans,erD A mind t-at is ,eary o t-e ,orld. Broper /ontemplation /an /over but /annot uproot t-em yet. 7ater t-e attainment o t-e pat- o non:out lo, /an uproot t-e ori#ins o t-e mental knots and servants. 6-at is proper /ontemplation2 Seeing people with much desire suffer as they pursue desire !nd suffer too as they guard what they have attained. %hey suffer greatly in sadness and ve$ations due to loss, %hen they suffer discontent when they get their hearts' desire. #esires are effervescent and empty, the cause of sadness and afflictions. !ll who share them should reali)e this and abandon them. 6ust as venomous snakes enter someone's room, Will bring harm if not removed immediately. 9nstable, untrue, and of no value !re the various pursuits of desire for mi$ed&up pleasures. 6ust as an ar-at with the si$ supernatural powers %eaches his disciples about the attentiveness for desire saying7 (ou do not break the precepts; you keep your precepts pure. (ou do not sleep in the same room with a woman, "ut the snakes of desire and mental knots fill the room of your mind. (ou linger out of love and joy, never being apart. %hough you know you cannot ruin your precepts of the body, (our mind always cohabits with the fire of desire. (ou are a monk who seeks the path, What conditions lead you to indulge your mind just so(our parents gave birth to and raised you, (our family members cared for you and together supported you. CBETA $ 1.14% &''1(11(') 1?

 CBETA !ll of them sobbed because they so cherished you, (ou can leave them without another thought. "ut your mind always resides in attentiveness for desire. %ogether with desire you play without satiation. (ou always enjoy being with the fire of desire, #elighting and loving each other without parting momentarily.

No.614

T-ese are t-e various e5-ortations on attentiveness or desire. T-ese are t-e various proper /ontemplations to eliminate attentiveness or desire. FuestionD 9o, do ,e eliminate attentiveness or -atred and an#er2 Ans,erD From out of the womb comes birth of constant suffering. Sentient beings, do not hate or be afflicted, f you are mindful of hatred and afflictions, compassion ceases. 0ompassion and hatred and afflictions are incomparable. +indful of compassion, your hatred and afflictions 5uell, 6ust as brightness and darkness are different spaces. f you uphold the pure precepts with hateful and angry thoughts, (ou will self&destruct and ruin any gain in the #harma. 6ust as the elephants enter water to bathe %hen paint their bodies with mud, ;verything always undergoes old age, sickness and death, !nd various whippings and suffering in a thousand forms. 8ow could good people be mindful of sentient beings %hen further benefit by being hateful and afflictedWere they wishing to harm another out of hatred or anger, %hey first burn themselves before they reach another. %herefore always be mindful and practice compassion Without developing hatred and evil thoughts within, !nd were they always mindful and practice good dharmas,

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 CBETA n their mind, they practice what the "uddhas are mindful of. %herefore you should avoid thoughts unwholesome. !lways be mindful of wholesome dharmas with a joyous heart. (ou will be happy in this life and future ones too, 3eaching the path of eternal bliss that is nirvana. f your mind collects unwholesome attentivenesses, (ou will lose your benefits and harm others too. %his is unwholesomeness where both you and lose, #rowning out too others' minds of purity. 6ust as practitioners in aranyas 3aise their hands and cry, @! bandit just robbed meA?

No.614

+omeone asks% 06-o robbed you23 T-ey say% 04 am not a raid o bein# robbed o my money. 4 do not /olle/t money or pursue ,orldly #ain. 6-at money robber /an atta/k me2 4 a//umulate t-e various 1-arma je,els o #ood roots and t-e robbers o attentiveness /ome to ,re/k my #ain. 4 /an evade robbers o material ,ealt-% t-ere are many -ideouts. T-ere is no,-ere to -ide ,-en robbers ,-o steal #oodness /ome.3 T-ese are t-e various e5-ortations on -atred and an#er. T-ese are t-e various proper /ontemplations or eliminatin# attentiveness or -atred and an#er. FuestionD 9o, do ,e eliminate attentiveness or ve5ation2 Ans,erD %here are thousands of kinds of sentient beings, >arious illnesses alternate to bother them perpetually %he thief that is death waits in ambush, always ready to assassinate; %hey drown themselves in endless suffering. 8ow can good people add ve$ations furthermore, "y being obse5uious, slanderous and harmful without kindness or humaneness"efore they harm others, they already brought disaster onto themselves. t is forgivable for laypeople to become afflicted. %hough this is the cause of bad karma in the world, do not self&proclaim that cultivate goodness.

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nstead, monastics who pursue the path of purity #evelop hatred and harbor envy, 3eleasing to$ic fires in cool clouds. We should know that this evil offense is e$tremely deep. For individuals in aranyas who become jealous, %here are arhats who read others' minds %eaching, e$horting and bitterly critici)ing7 how foolish you are, 6ealousy naturally wrecks the core of merit and virtue. f you wish for offerings, you shall collect them yourself; !dorn yourself with various core merit and virtue. f you do not uphold precepts, meditate, or become erudite (ou wear the dyed robes in vain and ruin your #harma body. (ou are indeed a beggar and a despised evil man, 8ow can you wish for offerings that benefit your body%hirst, hunger, cold, heat, and thousands of sufferings, "eings are often trapped in these afflictions. 8ardship and maladies of the body and mind are endless, 8ow can good people add to these ve$ations6ust as a diseased sore is pricked with a needle 4r a prisoner whose sentence is not yet decided, 8ardship entangle them and a multitude of ve$ations gather, Why would we e$acerbate them if we were compassionateT-ese are t-e various e5-ortations on attentiveness or ve5ation. T-ese are t-e various proper /ontemplations or eliminatin# attentiveness or ve5ation. FuestionD 9o, do ,e eliminate attentiveness or relatives2 Ans,erD 6e s-ould /ontemplate t-is ,ay. 7i e and deat- in t-e ,orld are led by /onditions o personal karma:: ,-o are our relatives and ,-o are not our relatives2 4t is only be/ause o oolis-ness and delusion t-at ,e a//identally develop atta/-ments and /onsider some people our relatives. Non:relatives in past lives are no, relatives; non:relatives in uture lives are no,

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relatives; and relatives in t-is li e are not relatives in t-e past. 8or e5ample% birds per/-ed on a tree #at-er in t-e evenin# ly o in t-e mornin# a//ordin# to /onditions% amilies and relatives are t-e same ,ay. Ea/- t-inks di erently in t-is ,orld. 6-en /onditions #at-er% ,e are relatives; ,-en /onditions disperse% ,e are distant. T-ere are no i5ed or true /auses and /onditions or retributions. 6e mutually dra, /lose to ea/- ot-er. 8or e5ample% dry sand /onditions a -and t-at rolls it and -andles it. Be/ause o t-e /ondition o #rabbin#% t-ere is union; be/ause o t-e release o t-e /ondition% t-ere is dispersion. Barents raise t-eir /-ildren s-ould t-ey deserve payba/k in old a#e. T-e /-ildren ,ere -eld and nurtured% t-ere ore s-ould pay ba/k. 6ere ,e to a//ord ,it- t-eir ,is-es% ,e ,ould be dear ones; ,ere ,e to /ontradi/t t-eir ,is-es% ,e ,ould be t-ieves. 9avin# dear ones /annot bene it us% but a/tually do -arm; -avin# no dear ones is -armless% but a/tually bene its us #reatly. 1ue to /auses and /onditions% people develop love. 1ue to t-e /auses and /onditions o love% t-ere is /-an#e and /on/lusion. 8or e5ample% an artist ,-o paints emale ima#es is ond o t-em and atta/-ed. T-is is just so too. 6e develop tainted atta/-ments and t-ey mani est e5ternally. !ou -ad relatives in lives past% ,-at are you doin# or t-em in t-is li etime2 !ou /annot -elp past relatives% just as past relatives /annot -elp you. +in/e neit-er o you /an -elp one anot-er% t-ou#-ts about relatives or non:relatives are in vain. T-e ,orld is un i5ed and ,it-out bounds. Iust as an arhat tea/-es ne,ly le t:-ome dis/iples ,-o miss t-eir relativesD 0Iust as bad people ,-o ,is- to eat t-eir vomit% you are t-e same ,ay. !ou -ave already le t -ome% ,-y do you ,is- to return to love and atta/-ment2 A s-aved -ead and dyed robes are si#ns o liberation; bein# atta/-ed to relatives% you /annot be liberated be/ause you are tied do,n by love. T-e T-ree Healms are impermanent and you transmi#rate ,it- no /ertainty.3 6-et-er someone is a relative or not <is not important=. Alt-ou#- someone is a relative no,% a ter a lon# time% t-e relation ,ill /ease. Iust as sentient bein#s t-rou#-out t-e ten dire/tions transmi#rate% it is not /ertain ,-o are de initely my relatives or non:relatives. 6-en people are about to die% t-ere is no more mind or /ons/iousness% t-ey stare strai#-t a-ead ,it-out avertin#. T-ey stop breat-in# and end t-eir lives as i plummetin# into a dark pit. At t-at time% t-eir relatives and amily members are alive and ,ell. 4 at t-e time o birt-% non:relatives rom past lives ,ere or/ed to be/ome t-eir relatives% t-en at t-e time o deat-% t-ey ,ill be/ome non:relatives a#ain. Contemplate in t-is ,ay and you ,ill not be atta/-ed to your relatives. Iust as someone.s /-ild dies% parents in t-ree realms instantaneously and simultaneously /ry and -oller% de/eivin# parents and spouse in t-e -eavens% parents and spouse in t-e -uman realm% and parents amon# dra#ons too. T-ese are t-e various proper /ontemplations or eliminatin# attentiveness or relatives. CBETA $ 1.14% &''1(11(') &1

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FuestionD 9o, do ,e eliminate attentiveness or nations2 Ans,erD 4 pra/titioners /onstantly t-ink about t-eir /ountry o abundan/e% stability% and its many #ood people% t-ey are al,ays led by t-e rope t-at is attentiveness or a nation. T-ey ,ill #o to pla/es o o ense and so ,ill t-eir attentiveness. 4 people ,ere ,ise% t-ey s-ould not be atta/-ed to t-ese t-ou#-ts. 6-y2 T-e various o enses o a /ountry burn as seasons pro#ress. 4t is be/ause starvation and e5treme ati#ue e5ist in all lands; no /ountry is al,ays at pea/e. 8urt-ermore% no /ountry is e5empt rom old a#e% si/kness% deat- and su erin#. +u erin# in t-is p-ysi/al body leaves only lead to su erin# in a body else,-ere. Any land t-ey #o to are not devoid o su erin#. Even i t-ere ,ere sa e and a luent /ountries% t-ere still e5ist mental knots o a li/tion t-at /reate problems or t-e mind; t-ere ore it is not a #ood /ountry. A #ood /ountry is one /apable o eliminatin# mis/ellaneous evils and ,eakenin# mental knots and servants so t-at minds do not be/ome a li/ted. All bein#s under#o t,o types o su erin#D t-e /onstant su erin# o t-e body and o t-e mind. T-ere are no lands ,it-out t-ese t,o types o su erin#. 8urt-ermore% some lands are e5tremely /old ,-ile some lands are e5tremely -ot% some lands e5perien/e amine% some lands e5perien/e pla#ue% some lands -ave many t-ieves% and some lands -ave anar/-y. 6e s-ould not be atta/-ed to t-e ne#ative t-ou#-ts about t-ese various lands. T-ese are t-e various proper /ontemplations to eliminate attentiveness or nations. FuestionD 9o, do ,e eliminate attentiveness or immortality2 Ans,erD 6e s-ould tea/- pra/titioners% i t-ey ,ere born in #ood amilies% belon#ed to a superior /lan% or -ad ,innin# talents% skills% stren#t- or pro,ess; t-ey s-ould not -eed any o t-is. 6-y2 At t-e time o deat- or everyone% re#ardless o ,-et-er t-ey are youn# or old% elite or lo,ly in /lass% and possessin# ,-atever skill or stren#t-% t-e body is t-e /ause and /ondition or all sadness and a li/tions. T-ose ,-o are at pea/e% be/ause t-ey -ave e,er opinions and lon#er li espans% are deluded individuals. 6-y2 4t is be/ause t-e /ause and t-e base o sadness and a li/tions are t-e our elements. T-e our elements /reate orm like t-e our venomous snakes and t-ey do not support ea/- ot-er. +o ,-o is at pea/e2 T-e e5pe/tation t-at an e5-alation ,ill enter a#ain is not to be trusted. 8urt-ermore% ,-en people #o to sleep% t-ey -ope and e5pe/t t-at t-ey ,ill ,ake up. T-is p-enomenon is not to be trusted. T-e matter o deat- al,ays arrives ollo,in# in/eption on to old a#e. 9o, /an ,e trust talk o immortality orever ,-en deat- is imminent2 8or e5ample% murderers stab ,it- a kni e or s-oot ,it- arro,s be/ause t-ey -ave no sympat-y and al,ays ,is- to kill. 4n li e and t-e ,orld% t-e po,er o deat- is t-e #reatest. Not-in# /an over/ome t-e mi#-ty or/e o deat-. 4 in lives past% none o t-e people ,-o are most ,onder ul ,ere able to es/ape deat-% no #reatly ,ise individuals no, /an over/ome deat-. T-ey /annot evade it ,it- tender pleas or /lever de/eptions; t-ey /annot avoid deat- by up-oldin# t-e pre/epts or bein# dili#ent in pra/ti/e eit-er. CBETA $ 1.14% &''1(11(') &&

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T-ere ore% you s-ould kno, t-at -uman lives are endan#ered% ra#ile and /annot be relied upon at all times. 1o not trust t-e /onstant /al/ulations about a li e o lon#evity. All t-ese t-ieves o deatal,ays remove people% murderin# t-em be ore t-ey are old. Iust as an arhat tea/-es dis/iples a li/ted by all t-ese a,arenesses says% 06-y do you not kno, to detest t-e ,orld and enter t-e pat-2 6-y do you -ave t-ese attentivenesses2 +ome people are dead be ore birt-. +ome die durin# birt-% ,-en breast: ed% ,-en ,eaned% durin# /-ild-ood% durin# t-eir prime or durin# old a#e. T-e 1-arma Healm o deat- is in t-e midst o all t-ese periods. 8or e5ample% trees and lo,ers. 6-en lo,ers bloom% t-ey all; ,-en ruits are bore% t-ey all; ,-en t-e ruits are not yet ripe% t-ey all. T-ere ore you s-ould kno, to dili#ently apply your e orts and pursue t-e pat- o pea/e. 1o not trust t-e mi#-ty t-ie ,-o lives ,it- you. T-is t-ie is like a ti#er t-at /leverly /on/eals itsel . Iust as t-e t-ie o deat- al,ays tries to kill% t-e e5isten/e o t-e ,orld is empty like ,ater bubbles. 6-y do you say you ,ill ,ait to enter t-e pat-2 6-o /an #uarantee and /laim t-at you ,ill de initely a#e and be able to ,alk t-e pat-2 8or e5ample% a #iant tree on a steep /li /ollapses at its roots due to -eavy storms above and -eavy loods belo,. 6-o ,ill believe t-at t-is tree ,ill remain or lon#2 T-e -uman li e is just so too; ,e /annot trust it even or a brie moment. A at-er is like a seed% a mot-er is like a ine land% t-e o enses and blessin#s o /auses and /onditions in past lives are like t-e moisturi@in# rain. +entient bein#s are like #rains; t-e /y/le o birt- and deat- is like a -arvest /olle/tor. T-e ,isdom and virtues o all -eavenly and -uman lords% su/- as -eavenly kin#s ,-o aided #od in battlin# and de eatin# t-e armies o asuras% allo, t-em to enjoy various deli#-ts most supreme and radiant; and yet t-ey return to dro,n in darkness. T-ere ore do not believe in immortality and pro/laim% 04 ,ill do t-is today and do t-at tomorro, and t-e day a ter.3 T-ese are t-e various proper /ontemplations on eliminatin# attentiveness or immortality. By irst eliminatin# /rude t-ou#-ts and attentiveness in t-is ,ay and eliminatin# ine t-ou#-ts and attentiveness later% t-e mind be/omes puri ied and birt- in a proper pat- o//urs and all mental knots and servants vanis-. 8rom t-ese% t-e pla/e o pea/e is rea/-ed. T-is is t-e so:/alled result o leavin# -ome. T-e mind a/"uires ease. T-e t-ree karmas be/ome most pure and t-ey are never /on/eived a#ain. By readin# various sutras and be/omin# erudite% t-ey immediately attain t-eir retribution. At t-e time o t-is attainment% t-ey ,ill not -ave broken t-e armies o demon kin#s in vain; t-ey ,ill immediately a/"uire t-e title o bein# oremost in boldness. T-eir a li/tions re#ardin# t-e ,orld are about to /ease% and yet t-at is not /onsidered -ealt-y. 6-at is /onsidered -ealt-y is ,-en% ,it- virtuous and ,ondrous po,ers% t-ey are able to smas- t-e t-ieves o CBETA $ 1.14% &''1(11(') &*

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a li/tion% "uell t-e ire o t-e t-ree poisons and enjoy purity. T-ey are able to rela5 and rest in pea/e in t-e orest o nirvana; t-ey are able to kindly re#ard -o, bein#s are dro,nin# in t-e sea o t-e t-ree poisons ,-ile t-e /ool bree@e blo,s rom all dire/tions durin# various dhy.na samadhis and t-e seven a,akenin#s o t-e senses. 6-en t-e mind is s/attered in t-ese various ,ays% be mind ul o .n.p.na and study t-e si5 d-armas to end all t-inkin# and attentiveness. T-is is ,-y ,e mind ully /ount t-e breat-. FuestionD 4 t-e ot-er 8our Contemplations on impurity and mind ulness o t-e Budd-a also end t-ou#-ts and attentiveness% ,-y only /ount t-e breat-2 Ans,erD T-e rest o t-e 1-armas o /ontemplation are rela5in# and di i/ult to lose; ,-ereas t-e met-od o /ountin# t-e breat- is "ui/k:pa/ed and easily turned. 4n tendin# o5% or e5ample% t-ere is t-e p-enomenon t-at sin/e it is di i/ult to lose an o5en% little #uardin# o//urs. 6-ereas t-e p-enomenon ,it- tendin# monkeys is t-at t-ey are easily lost% so more #uardin# o//urs. T-is is t-e same ,ay. !ou /annot t-ink about somet-in# else even momentarily ,-ile /ountin# your breat- in your -ead; you lose /ount ,-en you t-ink about somet-in# else even momentarily. T-ere ore you s-ould /ount your breat- ,-en irst endin# t-ou#-ts and attentivenesses. Gn/e you kno, t-e /ountin# met-od% you s-ould pra/ti/e a//ordin#ly to end all t-ou#-ts and attentivenesses. 8ollo, an in-alation to its /ompletion but do not /ount 0one.3 8ollo, an e5-alation to its /ompletion but do not /ount 0t,o.3 8or e5ample% a /reditor initially pursues a debtor ,it-out separatin# at all. Contemplate in t-is ,ay% in-alation t-at is released is di erent and e5-alation t-at /omes in is di erent. !ou ,ill kno, t-e di eren/e bet,een in-alations and e5-alations at t-at time. 9o,2 E5-alations are ,arm ,-ile in-alations are /ool. FuestionD An in-alation and an e5-alation make one breat-. 6-y2 An e5-alation ,ill return a#ain. 8or e5ample% ,ater kept in t-e mout- is ,arm ,-ile ,ater spit out is /old. Cold be/omes ,arm and ,armt- be/omes /old. Ans,erD No. 4t is be/ause t-e mind stirs t-at t-ere are e5-alations. Gn/e e5-aled% it /eases. 6-en t-e nose and mout- su/k outside air% breat- enters. Gn/e in-aled% t-e breat- /eases. T-ere is not-in# t-at is about to be released and not-in# to enter. 8urt-ermore% amon# t-e youn#% t-e stron# and t-e elderly:: youn#sters -ave lon#er in-alations% t-ose in t-eir prime -ave even in-alations and e5-alations% ,-ereas elders -ave lon#er e5-alations. T-ere ore it is not one breat-. Moreover% air #enerated rom around t-e navel seems similar and /ontinuous. 6-en t-e e5-alation rea/-es t-e mout- and t-e nose% t-e e5-alation /eases. 8or instan/e% as soon as t-e bello, opens% air /eases. 4 t-e /auses and /onditions o nose and mout- invite it in% t-en air enters. 4t /omes ortrom t-ese ne, /auses and /onditions. 8or e5ample% ,ind o//urs ,-en various /onditions /ombine ,it- t-e an. T-ere ore kno, t-at t-e /auses and /onditions or in-alations and e5-alations are

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alse and illusory; t-eir /omin# into bein# and /easin# to be are impermanent. Contemplate just so. E5-alations are led:in by t-e /auses and /onditions o t-e nose and t-e mout- ,-ile t-e /auses and /onditions o t-e mind.s stirrin# produ/es in-alations. Con used individuals do not kno, and /onsider t-ese 0my breat-s.3 Breat- is air and no di erent t-an air outside; eart-% ,ater% ire% and spa/e are just so too. T-e /auses and /onditions o t-e ive elements /ombine and produ/e /ons/iousness. T-e same ,it- /ons/iousness% in t-at is does not e5ist be/ause o t-e sel . T-e same #oes or t-e 8ive Skandhas% t-e T,elve Entran/es% and t-e Ei#-teen Kp-oldin#s too. T-ere ore kno, t-at t-e pursuit o in-alation and e5-alation is /alled ollo,in#. Gn/e you are amiliar ,itt-e met-od o ollo,in#% pra/ti/e t-e met-od o stoppin#. T-ose ,-o pra/ti/e t-e met-od o stoppin# stops /ountin# as t-e mind stills% attention is on t-e #ates o t-e air as t-ey are mind ul o t-e in and out breat-. FuestionD 6-y2 Ans,erD To end t-ou#-ts and attentiveness so t-at t-e mind is not s/attered. 6-ile ollo,in# t-e breat- and /ountin# it% t-e mind is not stable be/ause o t-e many disruptions to t-e mind. Fuit /ountin# and t-e mind is at leisure ,it- little ,ork; -en/e t-e mind is sin#le:pointed ,-ile it is mind ul o t-e in and out breat-. 8or e5ample% a #uard stands by t-e door and observes t-e /omin#s and #oin#s o people. T-e mind at a stop is t-e sameD it kno,s ,-en t-e breat- is e5-aled% #oin# rom t-e navel to t-e /-est% t-roat% t-en t-e mout- and nose. 6-en t-e breat- is in-aled% it moves rom t-e nose and mout- to t-e t-roat% /-est% and t-en t-e navel. By i5in# t-e mind on one pla/e% it is /alled 0stoppin#.3 8urt-ermore% residin# in t-e met-od o stoppin# is /ontemplation. T-e /omin# into bein# and t-e /easin# to be o t-e 8ive Skandhas durin# in-alation is distin/t; t-e /omin# into bein# and t-e /easin# to be o t-e 8ive Skandhas durin# e5-alation is distin/t. 6-en t-e mind is s/attered% t-e /ontemplation disappears. By /ontemplatin# sin#ularly% /ontemplation #ro,s% ,-i/is /alled t-e met-od o /ontemplation. By leavin# be-ind t-e /ruder met-od o /ontemplation and abandonin# d,ellin# on t-e #ates o t-e breat-% you kno, t-at breat-s are impermanent. T-is is /alled t-e Turnin# Contemplation. Contemplatin# t-at t-e 8ive Skandhas are impermanent% bein# mind ul t-at t-e produ/tion and e5tin/tion o in-alations and e5-alations are impermanent% seein# t-at t-e start o t-e irst breat- /omes rom no,-ere% t-en /ontemplatin# t-at t-ere is no tra/e a ter t-e breat- in t-at breat-s e5ist due to a /ombination o /auses and /onditions and disappear due to t-e dispersion o /auses and /onditions is /alled t-e met-od o Turnin# Contemplation. Eliminate t-e 8ive Coverin#s and all a li/tions. Alt-ou#- you irst be/ome amiliar ,it- stoppin# and /ontemplatin# a li/tions% impurities and a s/attered mind% no, t-e mind alone -as be/ome pure be/ause o t-is 1-arma o purity. 8urt-ermore% t-e earlier and di erent studies o /ontemplation are similar to t-e pat- o bein# mind ul o in-alations and e5-alations% no, t-e non: out lo, pat- is similar to t-e pat- o out lo, by pra/ti/in# #ood deeds. T-is is /onsidered purity.

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8urt-ermore% t-ou#-ts stop ,-ile initially /ontemplatin# t-e body and #radually all t-ou#-ts about t-e body stop. Ne5t% t-ou#-ts about t-e pains o pra/ti/e stop. 6it- t-is% t-e impure pat- o out lo, is distant and t-ou#-ts abide in t-e 1-arma no,. Contemplate t-e 16 Bra/ti/es ,-ile bein# mind ul o t-e in and out breat-s and a/"uire t-e d-armas o ,armt-% summit% patien/e% oremost in t-e ,orld% patien/e ,it- su erin# and on up to /ompre-ensive ,isdom ,it-out learnin#. T-is is /alled purity. T-e initial means o in-alation in t-e 16 Bra/ti/es are t-e +i5 Bn.p.na Bra/ti/es. 4t is t-e same ,ite5-alation. +in#le:mindedly be mind ul o t-e in-alations and e5-alations ,-et-er lon# or s-ort. 8or e5ample% someone ,-o is ri#-tened /limbs up a mountain. Ber-aps -e is /arryin# a -eavy load or pantin#% so -is breat-s are relatively s-ort. 4 -e ,ere to #et some rest ,-ile under e5treme pressure at t-at point% -e ,ould be -appy; it is as i -e #ot some -elp and ,as released rom jail. +o -ere -is breat- is lon#. All breat-s belon# to t-ese t,o /ate#ories; t-ey are eit-er lon#er or s-orter. 9en/e ,e talk about ,-et-er breat-s are lon# or s-ort. 6it- t-em% ,e pra/ti/e t-e si5 types o .n.p.nasati. 6e are mind ul o -o, all breat-s pervade t-e body and t-e /omin#s and #oin#s o t-e breat-s. 6e /ontemplate all in-alations and e5-alations o t-e entire body. Gur a,areness and kno,in# /over t-e body rom t-e toes to all t-e pores like ,ater seepin# into sand. T-e a,areness and kno,in# o e5-alations /over all pores% rom t-e eet to t-e -air% are like ,ater seepin# into sand too. Iust as t-e bello, is ull ,-et-er air is enterin# or e5itin#; air enterin# and e5itin# t-e nose and mout- are t-e same ,ay. Contemplate t-e entire body and see t-at it is ,-ere t-e air travels t-rou#-out% just like -oles to lotus roots or a is- net. 8urt-ermore% t-e mind does not /ontemplate t-e in and out breat-s o t-e mout- and nose alone% it also observes in-alations and e5-alations t-rou#-out all -air pores and t-e nine apertures. T-ere ore ,e kno, t-at breat-s pervade t-e body and /ir/ulate despite t-e p-ysi/al body. Also% on bein# mind ul o in-alations and e5-alations. 6-en irst startin# to learn about breat-in#% i our bodies ,ere la5% sleepy or -eavy% ,e ,ould abandon it /ompletely. As our bodies be/ome li#-ter and so ter in dhy.na samadhi% ,e are -appy. Also% on bein# mind ul o t-e breat-s #oin# in and out:: it eliminates la5ness% sleepiness% and -eaviness o t-e mind. 4t rea/-es a li#-tness in t-e mind and tenderness t-at are enjoyed dependin# on t-e type o dhy.na samadhi. 8urt-ermore% t-ou#-ts about in-alations stop; ne5t% t-e pain o /ir/ulation stops be/ause t-ou#-ts about t-e body stop. No, t-at ,e really do stop t-ou#-ts about pain% ,e are truly deli#-ted. 8urt-ermore% ,e already kno, t-e true marks o t-e body and no, ,is- to kno, t-e true marks o t-e /ountin# met-od in t-e mind; t-ere ore ,e are deli#-ted. Also% ,e love t-e joy rom bein# mind ul o in-alations and e5-alations% and bein# mind ul o in-alations and e5-alations add to our deli#-t% ,-i/- is /alled joy. 8urt-ermore% ,-en t-e mind is pleased initially% it is /alled joy; later a deli#-t pervades t-e entire body and is /alled joy. 8urt-ermore% t-e joy o pain durin# 8irst #hy.na and

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+e/ond #hy.na are /alled deli#-t ,-ile t-e joy o pain durin# T-ird #hy.na is /alled eelin#s o joy t-at enjoy various a/tivities o t-e mind. Also% in bein# mind ul o t-e breat- /omin# and #oin#% all produ/tion and e5tin/tion d-armas o t-e mind% tainted or untainted d-armas o t-e mind% d-armas o a s/attered or /olle/ted mind% proper or deviant d-armas o t-e mind and su/- marks o t-e mind are /alled t-e mind.s a/tivities. 6-en t-e mind is makin# deli#-t% it irst eels t-e deli#-ts o bein# mind ul o in-alations and e5-alations. Ioy does not /ome ort- on its o,n% rat-er% it is /reated by t-e mind; t-ere ore it is about t-e makin# o deli#-t. FuestionD 6-y do ,e make deli#-t on purpose2 Ans,erD As an antidote to t,o mindstatesD eit-er a mindstate t-at is s/attered or /olle/ted. Iust as t-e mind a/ts to trans/end a li/tions% t-e mind t-ere ore /reates joy ,it- mind ulness. 8urt-ermore% i t-e mind is not pleased% en/oura#e it to be/ome more deli#-ted. 6-en t-e mind is bein# #at-ered% also be mind ul o in-alations and e5-alations. 4 t-e mind is not o/used% or/e it to be/ome o/used. Iust as t-e +utra says% 0A o/used mind is t-e pat-; a s/attered mind is not t-e pat-.3 6-en t-e mind is bein# liberated% also be mind ul o in-alations and e5-alations. 4 your t-ou#-ts are not ree% or/e t-em to be/ome ree. 8or e5ample% a s-eep enters t-e bus-es ,ill be /overed by t-ose bus-es. Beople trans/end #radually. 6-en t-e mind is reein# itsel o all t-e knots o a li/tion% it is t-e same ,ay. T-is is /alled t-e stoppin# o t-ou#-t in developin# liberation. Contemplate impermanen/e also means bein# mind ul o in-alations and e5-alations. Contemplate all d-armas as impermanent; at t-e same time be mind ul o in-alations and e5-alations. Contemplate all d-armas as impermanent% produ/tion and e5tin/tion are empty and ,it-out a sel . At t-e time o produ/tion% all d-armas are born out o emptiness; at t-e time o e5tin/tion% all d-armas /ease in emptiness. T-ere is no man% no ,oman% no person% no doin#% and no re/eivin#% ,-i/- is /alled a//ordin# ,it- t-e Contemplation o 4mpermanen/e. Contemplate t-e releasin# and dispersin# o /onditioned d-armas ,-ile bein# mind ul o t-e impermanen/e o in-alations and e5-alations is /alled releasin# and dispersin#. All /onditioned d-armas mani est and emer#e in t-e present ,orld due to a /ombination o past /auses and /onditions. T-ey disperse be/ause /auses and /onditions deteriorate. To /ontemplate in t-is ,ay is /alled t-e Contemplation o Heleasin# and 1ispersin#. Contemplate t-e partin# o t-e knot o desire ,-ile bein# mind ul o in-alations and e5-alations. A mind apart rom all mental knots is t-e oremost 1-arma. T-is is /alled t-e Contemplation o A//ordin# ,it- t-e Bartin# o 1esire. As /ontemplation ends% also be mind ul o in-alations and e5-alations. All t-e su erin# o mental knots and servants s-all end t-ere; t-at is t-e pla/e o pea/e and stability. T-is is /alled t-e Contemplation o A//ordin# ,it- an End. Contemplate abandonment ,-ile bein# mind ul o in-alations and e5-alations. Abandonin# all tainted love% a li/tions over t-e body and mind% t-e 8ive Skandhas% and all /onditioned d-armas means oremost pea/e and stability. T-is /ontemplation is /alled A//ordin# ,it- t-e +toppin# and Contemplatin# o 1-arma T-ou#-ts. CBETA $ 1.14% &''1(11(') &?

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No.614

). T-e 1-arma Bra/ti/e or Curin# 1iver#en/e T-e i t- pra/ti/e /ures a/tions t-at are diver#ent% /overin# people ,it- -eavy o enses ,-o besee/- t-e Budd-a. T-ese individuals are tau#-t to o/us on t-e Samadhi o bein# Mind ul o t-e Budd-a. T-ree types o individuals pra/ti/e t-e Samadhi o bein# Mind ul o t-e Budd-aD per-aps t-ere are t-ose ,-o are startin# to pra/ti/e% per-aps t-ere are t-ose ,-o -ave been pra/ti/in# and per-aps t-ere are t-ose ,-o -ave been pra/ti/in# or a lon# time. 4 t-ey ,ere startin# to pra/ti/e% t-ey s-ould #o to a Budd-a ima#e. Ber-aps t-ey s-ould be tau#-t to look at and /ontemplate t-e ine eatures o t-e Budd-a ima#e. Ea/- eature is /lear in t-eir minds as t-ey /on/entrate on absorbin# t-em until t-ey return to a "uiet pla/e. As t-eir mind.s eye /ontemplates t-e Budd-a ima#e so t-at t-eir t-ou#-ts do not turn% t-ey o/us on t-e ima#e and reje/t ot-er t-ou#-ts. Gt-er t-ou#-ts are #at-ered:in so t-at t-e t-ou#-ts are al,ays on t-e ima#e. 4 t-e mind does not abide% t-e master s-ould tea/- t-em sayin#% 0!ou s-ould reprimand your mindD you -ave su ered in/al/ulable o enses t-rou#-out boundless birt-s and deat-s and repeatedly a/e various orms o su erin# ,it-out e5/eption. 4 you ,ere in t-e -ells% you s,allo,ed and drank li"uid /opper and ate burnin# iron pellets. 4 you ,ere in t-e animal realm% you ate e5/rement and /-e,ed #rass. 4 you ,ere amon# t-e -un#ry #-osts% you su ered starvation. 4 you ,ere in t-e -uman realm% you e5perien/ed poverty and -ards-ip. 4 you ,ere in t-e -eavens% you ,ere sad and a li/ted over t-e loss o desire. 4t is be/ause you are al,ays ,it- me t-at 4 e5perien/e t-ese p-ysi/al and mental a li/tions and endless su erin#. 4 s-all dis/ipline you no,. !ou ,ill ollo, me. 4 ,ill no, tie you to one pla/e; 4 ,ill never a#ain be trapped be/ause o you and urt-ermore su er -ards-ip and venom. !ou al,ays trap me% so no, 4 s-all trap you.3 1o t-is /ontinuously and t-e mind ,ill not be s/attered. At t-at time% t-e mind.s eye ,ill see t-e li#-t rom t-e eatures o a Budd-a ima#e. T-ey ,ill be no di erent t-an ,-at t-e les- eyes see. 9ave t-e mind d,ell like t-is is /alled t-e Be#inners. Contemplation. At t-at time you s-ould urt-er t-ink% 0T-is is an ima#e o ,-om2 4t is t-e eatures o t-e ima#e o +-akyamuni Budd-a in t-e past. Iust as 4 see t-e Budd-a ima#e no,% t-e ima#e never /ame and 4 never ,ent. 4n t-is ,ay% t-ink about seein# t-is past Budd-a ,-o made t-e universe "uake ,-en -e irst des/ended. T-e Budd-a -ad *& -allmarks o a #reat manD 1. &. *. 4. ). 6ell:supported and even soles. T-ousand:spoked ,-eels arise beneat- t-e sole o t-e eet. T-e in#ers and toes are lon#. T-e -eels are proje/tin#. T-e -ands and eet are net:like.

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6. T-e ankles are raised -i#- and evenly. ?. T-e lo,er part o t-e le# is like an antelopeLs. A. T-e arms -an# past belo, t-e knees ,-en -e is standin#. E. T-e #enital is ,ell:-idden. 1'. A rame like Nya#rod-a. 11. +in#le -airs arise% t-ey to ea/- pore. 1&. T-e -air pointin# up,ards; dark% bla/k in /olor% turnin# in rin#s to t-e ri#-t. 1*. T-e skin s-ines like #old. 14. An aura t-e diameter o t,o meters around t-e body. 1). +kin t-at is t-in and re ined. 16. +even parts o -is body are ull. 1?. T-e areas belo, -is armpits are even and ine. 1A. T-e upper part o t-e body is lion:like. 1E. A tall and strai#-t body. &'. T-e s-oulders are evenly rounded. &1. T-ere are orty teet-. &&. T-ere are no #aps bet,een t-e teet- and t-eir roots are deep. &*. T-e our /anine teet- are /rystal and rounded. &4. T-e ja, is lion:like. &). T-e e5perien/e o t-e inest tastes ,-en tastin#. &6. A mi#-ty ton#ue t-at is ,ide% lon# and t-in. &?. T-e voi/e o "rahm. t-at is deep and ar:rea/-in#. &A. A voi/e like a kalavinka bird. &E. T-e eyes are very blue. *'. T-e eyelas-es are like t-ose o a /o,. *1. T-e /ro,n o -is -ead protrudes ,it- a /a,l. *&. T-e ,-ite ilament bet,een t-e eyebro,s is lon#% ine and /ir/les to t-e ri#-t. 8urt-ermore% -e -ad A' se/ondary /-ara/teristi/s. 1. &. *. 4. ). 6. ?. T-e /ro,n o -is -ead /annot be seen. 9is nose is strai#-t and tall and -is nostrils are not overtly visible. 9is eye bro,s are like t-e ne, moon and t-e /olor o blue lapis la@uli. 9is ears are ine. 9is body is like NMrMyaa. 9is joints are like -ooks. 9e turns about like t-at o a kin#:elep-ant.

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A. 9e ,alks our in/-es o t-e #round ,-ile leavin# imprints on t-e #round. E. 9is in#ernails and toenails are t-in and s-one ,it- a rosy tint. 1'. 9is knees -ave no protrudin# knee/aps. 11. 9is body is ree o impurities. 1&. 9is body is so t. 1*. 9is body is not /rooked. 14. 9is in#ernails and toenails are smoot- and rounded ,it-out rid#es. 1). 9is in#erprints and toe prints are like adorned dra,in#s o various /olors. 16. 9is veins are deep and not readily visible. 1?. 9is ankles are deep and not readily visible. 1A. 9is body is al,ays radiant. 1E. 9is body is al,ays re res-ed and never ,ilts. &'. 9is body is illed out N/on/eived in Mar/- and born in 8ebruaryO. &1. 9e is di#ni ied. &&. 9e is at pea/e ,-ile standin# Nstandin# unmoved like a royal o5O. &*. 9is mi#-t s-akes up everyt-in#. &4. All enjoy be-oldin# -im. &). 9is a/e is not lon#. &6. 9is appearan/e is upri#-t and not sedu/tive. &?. 9is lips are t-e /olor o apples. &A. 9is a/e is ull. &E. 9is voi/e is deep. *'. 9is navel is round% deep% and not protrudin#. *1. 9is -air s,irls to t-e ri#-t. *&. 9is -ands and eet and ull. **. 9is -ands and eet are auspi/ious Nprevious versions say t-ey /an #rasp in,ardly and out,ardlyO. *4. T-e lines in -is palms and on -is soles are /lear and strai#-t. *). T-e lines in -is palms are lon#. *6. T-e lines in -is palms are /ontinuous. *?. All evil bein#s are deli#-ted at t-e si#-t o -im. *A. 9is a/e is lar#e and -andsome. *E. 9is a/e is like a moon. 4'. Bein#s are not ri#-tened by t-e si#-t o -im. 41. 9is pores emit a ra#ran/e. 4&. 9is mout- emits a ra#ran/e. 4*. 9e -as t-e demeanor o a lion. 44. 9e -as a beauti ul #ait% like t-at o a kin#:elep-ant. CBETA $ 1.14% &''1(11(') *'

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4). 9e -as a beauti ul #ait% like t-at o a s,an. 46. 9is -ead is like a +aala ruit Nt-is ruit is neit-er round nor lon#O. 4?. 9is voi/e /ontains a ull ran#e Nt-e Budd-a is replete ,it- 6' types o voi/eO. 4A. 9is teet- are s-arp. 4E. NNot-in# named -ere be/ause t-ere are no C-inese terms or t-isO. )'. 9is ton#ue is lar#e and red. )1. 9is ton#ue is t-in. )&. 9is body -air is an imma/ulate /olor o pure red. )*. 9is eyes are lon# and ,ide. )4. 9is apertures are ull N-e is replete ,it- t-e marks o t-e nine aperturesO. )). 9is -ands and eet are rosy like t-e /olor o lotuses. )6. 9is stoma/- is not readily seen and does not protrude. )?. 9is stoma/- is not /onve5. )A. 9is body is still. )E. 9is body is -eavy. 6'. 9is body is lar#e. 61. 9is body is lon#. 6&. 9is -ands and eet are ull and /lean. 6*. 9e -as a brilliant aura around -im% ,-i/- s-ines on -im ,-ile -e ,alks. 64. 9e is impartial to,ard sentient bein#s. 6). 9e is not atta/-ed to tea/-in# and is not #reedy or dis/iples. 66. 9is voi/e rea/-es t-e entire audien/e ,it-out de i/ient or e5/ess. 6?. 9e speaks t-e 1-arma ,it- a voi/e t-at a//ords ,it- t-e audien/e. 6A. 9e is not -indered by lan#ua#e. 6E. 9e speaks t-e 1-arma /ontinuously and se"uentially. ?'. All bein#s ,-o be-old -im /annot kno, -im /ompletely by si#-t. ?1. Bein#s never tire o seein# -im. ?&. 9is -air is lon#. ?*. 9is -air is ine. ?4. 9is -air is neat. ?). 9is -air does not split. ?6. 9is -air is so t. ??. 9is -air is t-e /olor o dark lapis la@uli. ?A. 9is -air /urls up,ard. ?E. 9e -as a ull -ead o -air. A'. 9e -as t-e /-ara/ter o virtue on -is /-est and t-e /-ara/ter o auspi/iousness on -is -ands and eet% t-e li#-t o ,-i/- s-ines upon in inite ,orlds.

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Kpon birt-% -e ,alked seven steps and uttered important ,ords. 9e le t t-e -omeli e% dili#ently pra/ti/ed as/eti/ism and tamed t-e demon army beneat- t-e Bod-i Tree. 4n t-e latter part o t-e ni#-t ,-en da,n irst arrived% -e reali@ed E"ual and Broper Enli#-tenment. 9is luminous eatures ,ere /lear and s-one ar t-rou#-out t-e ten dire/tions ,it-out e5/eption. A/ross t-e sky% musi/ ,ere sun# and played as o erin#s% lo,ers rained do,n like a ra#rant do,npour. All bein#s ,ere in initely reverent. 9e traveled t-e Triple Healm alone and turned to #lan/e like a kin#:elep-ant. 9e be-eld t-e tree o enli#-tenment as -e irst turned t-e 1-arma ,-eel. Celestial bein#s a,oke and /erti ied to t-e pat- and rea/-ed nirvana. T-e p-ysi/al Budd-a in t-is ,ay inspired /ountlessly many bein#s so t-ey o/used on bein# mind ul o t-e Budd-a and not t-ink about any e5ternal /onditions. 6-en t-eir t-ou#-ts /ondition t-e e5ternals% t-ey are #at-ered:in. T-is ,ay% t-ou#-ts do not be/ome s/attered; -en/e at t-at time% bein#s see one Budd-a% t,o Budd-as% and even all p-ysi/al bodies o Budd-as in endless ,orlds t-rou#-out t-e ten dire/tions. As lon# as t-ey ,is-ed% t-ey ,ill see t-em. +in/e t-ey see t-e Budd-as and -ear t-em speak t-e 1-arma% t-ey may ask "uestions so t-at t-e Budd-a speaks t-e 1-arma to unravel t-eir nets o doubt. 9avin# a/"uired t-e met-od o bein# mind ul o t-e Budd-a% you s-all urt-ermore be mind ul o t-e meritorious 1-arma body o t-e Budd-a ,it- in inite #reat ,isdom% bottomless kno,led#e% and an in/al/ulable "uantity o virtue. %ath.gata C%atha is t-e same as .gata, ,-i/- means understandin#% trut-% t-e pat- o pea/e or all sa#es /omin#.
T-e Budd-a t-us /omes; urt-ermore% never /omes be/ause e5isten/e is in t-e uture.O

!rhat NT-e opposite o a /on used ool.O ! Carhat means killer o t-ieves. T-e Budd-a takes patien/e as armor% vi#or as s-ield% dhy.na samadhi as bo,% and
,isdom as arro,. Killin# arro#an/e and ot-er t-ieves #ive -im t-e name% killer o t-ieves.O

Samyak NT-e opposite o dimness.O Sabuddha Nsamya means true. Sabuddha means enli#-tenin# to all% enli#-tenin# to t-e /ause o su erin#%
t-e /ause and pra/ti/in# or nirvana. T-e our proper understandin#s and vie,s truly /annot be turned and are /ompre-ensive ,it-out remainder; t-ere ore /alled true enli#-tenment o all.O

>idya NT-e opposite o endin# t-e ni#-t.O 0araa Cvidya means understandin#. 0arana means #ood /ondu/t. Knderstandin# re ers to t-ree types. By
pra/ti/in# pure /ondu/ts% -e alone be/omes t-e #reatly enli#-tened ,it-out a tea/-er% t-ere ore -e understands #ood /ondu/ts.O

Sapanna Nper e/tly reali@ed.O Sugata Nunderstandin# ,ell% attains ,ell% or arti/ulates aultlessly.O *oka&vid Ct-e opposite o loka% ,-i/- means ,isdom. T-e ,ise one kno,s t-e /auses o t-e ,orld and t-e end o
t-e pat-; t-ere ore -e is /alled ,isdom o t-e ,orld. 9e -as t-e ,isdom to kno, t-e ,orld.O

!nuttar. (4t means t-e unsurpassed d-arma o #oodness and sa#ely ,isdom. 4t #uides all #reatly virtuous ones.
None o t-e in inite bra-mM #ods% demons and t-e multitude o sa#es is /omparable to -im% not to mention

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surpassin# -im. T-e Budd-a.s -onorable virtues are #reat% t-ere ore it means unsurpassed.O

Purusa&damya CPurusa means #reat -ero. #amya means able to speak% able to trans orm% -ero% and
dis/iplinarian. 6it- #reat kindness% #reat /ompassion and #reat ,isdom% t-e Budd-a sometimes speak tenderly and elo"uently% sometimes bitterly and ur#ently% or -e models t-e tea/-in#. 9e dis/iplines in t-is ,ay so t-at no bein#s be/ome lost on t-e pat-. T-e Budd-a is t-ere ore /alled t-e tamin# -ero and d-arma dis/iplinarian.O

Sarathi ,.sta NT-e opposite o /ompletely -un#ry.O #eva&manu y.a NT-e opposite o a ,illin# slave. 4t means tea/-er o #ods and -umans ,-o /an /ompletely ree all
people o t-eir a li/tions and al,ays d,ell in t-e supreme d-arma o non:retreat.O

"uddha "hagav.t NBra/ti/in# t-e impossible in t-e past% present and uture. Kno, and pra/ti/e all endin# and
unendin# d-armas. Knderstandin# everyt-in# rom sittin# underneat- t-e Bod-i tree% -e is t-ere ore /alled Budd-a "hagav.t. 4t means -e is one ,it- a #reat reputation. 8urt-ermore bha means emale #enitalia and vat means spit out. 8orever abandonin# t-e emale #enitalia; -en/e spittin# out emale #enitalia.O

At t-at time% be mind ul urt-ermore o t-e spiritual virtues o t-e t,o Budd-as% t-ree% our% ive Budd-as and even in inite o t-em t-rou#-out spa/e and t-e realms too. Ne5t% return to seein# one Budd-a. Be able to see one Budd-a as Budd-as t-rou#-out t-e ten dire/tions; be able to see Budd-as t-rou#-out t-e ten dire/tions as one Budd-a. Iust as individuals /an per/eive one /olor as t-e /olors #old% silver% /rystal% and lapis la@uli a//ordin# to t-eir individual pleasure. At t-at time% /ontemplate only t,o t-in#sD t-e body o t-e Budd-a in spa/e and t-e merits and virtues o t-e Budd-a. 9ave no ot-er t-ou#-ts. At t-e time ,-en t-e mind is at ease and t-ou#-ts do not roam and be/ome s/attered% you ,ill reali@e t-e Samadhi o bein# Mind ul o t-e Budd-a. 4 t-e mind ,anders and t-ou#-ts are on t-e ive sense obje/ts or t-e si5 types o attentivenesses% t-en you s-ould en/oura#e and e5-ort yoursel to dis/ipline your mind. Contemplate t-en% t-at t-e -uman body is di i/ult to a/"uire and t-e Budd-ad-arma is di i/ult to en/ounter; t-ere ore% it is said t-at t-e sun is bri#-test amon# all li#-ts and t-e ,isdom o t-e Budd-a is t-e oremost amon# all ,isdom. 6-y2 T-e Budd-a is e5tremely /ompassionate or t-e sake o all% savin# bein#s ,it-is -ead% eyes% marro, and brain. 9o, /an you be la5 ,it- your mind and not /on/entrate on bein# mind ul o t-e Budd-a and disappoint t-eir tremendous #ra/e2 9ad t-e Budd-a not emer#ed in t-e ,orld% t-ere ,ould be no -uman pat-% t-e pat- o devas or pat- to nirvana. 4 someone ,ere to o er s/ented lo,ers or o er t-eir bones% les-% blood% and marro, to /onstru/t stupas% -e /annot /ompare to a pra/titioner ,-o o ers t-e 1-arma so t-at ot-ers rea/- nirvana% t-ou#- t-at ,ould still leave -im o,in# t-e Budd-a. Even i you reap not-in# rom bein# mind ul o t-e Budd-a% you s-ould nevert-eless be dili#ent and o/used% never or#ettin# to repay t-e kindness o t-e Budd-a. 9o, /an bein# mind ul o t-e Budd-a allo, you to rea/- all t-e samadhis and ,isdom o

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Budd-a-ood ,it-out /on/entration2 Bra/titioners s-ould al,ays /on/entrate and not let t-eir minds be s/attered% so t-ey may see t-e Budd-a and ask "uestions. T-is is /alled t-e Samadhi o bein# Mind ul o t-e Budd-a% ,-i/- eliminates diver#en/e and ot-er serious o enses. %he Sutra of Sitting #hy.na Samadhi 8as/i/le 4 %he Sutra of Sitting #hy.na Samadhi 8as/i/le 44 Translated by Tripitaka Master Kumarajiva o !ao"in# At t-at time t-e pra/titioners may -ave rea/-ed sin#le:pointed /on/entration o t-e mind but -ave not yet a/-ieved samadhi. T-ey are still disturbed by t-e a li/tions o t-e 1esire Healm. T-ey s-ould a/t e5pediently and urt-er learn about t-e 8irst #hy.na and abandon love and desire. 9o, do t-ey abandon t-em2 Contemplate e5/essive desires in t-e 1esire Healm as bein# impure and as an array o un,-olesomeness. T-ey s-ould be mind ul o t-e 8irst #hy.na as pea/e ul and joyous. 9o, do t-ey /ontemplate desire2 Kno, t-at desire is impermanent and t-e enemy o merit and virtue; it is like illusion and trans ormation% empty and unattainable. Be ore be/omin# mind ul% t-e deluded mind is already disturbed% not to mention ,-en it is s,at-ed by lust. Beople atta/-ed to desire ,ill never be at pea/e in t-e pleasurable pla/es o t-e -eavens% not to mention t-e -uman realm. T-ey are insatiable like ire ueled ,it- lo#s or o/eans s,allo,in# streams. 7ike Murd-a#ata% t-ou#- -e rains do,n seven types o #ems and rules over t-e our /ontinents% -e remains dissatis ied even ,-en 7ord Pakra o ers -im a seat. Iust as t-e Cold 6-eel Turnin# Kin# ,it- t-e surname Na-usa% driven by desire% ell amon# pyt-ons. Gr just like immortals ,-o eat ruits% ,ear #rass and let t-eir -air #ro,% live in se/lusion deep in t-e mountains in pursuit o t-e pat-. T-ey are nevert-eless and unavoidably -urt by t-ieves o desire. T-ey -ave very e, desires and joy but mu/- resentment and venom. Beople atta/-ed to desire dra, in bad riends and are distan/ed by #ood people. 1esire is t-e poisonous ,ine t-at ools and deludes so t-at people die drunk. 1esire is a de/eptive raud t-at /ommands ools% ,-o su er e5/ru/iatin# pain% never at ease. Gnly by leavin# desire do people be/ome at pea/e and e5tremely -appy in body and mind. 1esire t-at reaps not-in# is like a do# #na,in# on dry bones. T-e vi#orous pursuit o desire makes t-em su er tremendously. <6ants= are di i/ult to a/"uire and easy to lose. Iust as a temporary loan /annot maintain lastin# aut-ority and just as dreams are blurry and end soon% desire is a problem. 4t is bitter to seek it and bitter to -ave it. T-e more t-ey #et% t-e more t-ey su er. Iust as a ire ,itlots o uel -as a lot o use and a lar#e lame% desire is like a pie/e o meat /au#-t in a bra,l ,-ere all t-e birds /ompete or and pursue. Essentially% it is like mot-s t-at poun/e on a ire or is- t-at s,allo, -ooks; it is just like deer t-at /-ase a ter sounds or someone t-irsty drinks salt ,ater. All bein#s are diseased due to desire% ,-i/- leads to t-e disembarkin# o all orms o su erin#. T-ere ore ,e s-ould kno, t-at desire is a -arm ul to5in. 4n seekin# t-e 8irst #hy.na% ,e must

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e5tin#uis- t-e ire o desire. Bra/titioners ,-o dili#ently% ait- ully and deli#-t ully /on/entrate on doin# so ,ill improve t-eir mind so t-at t-ey are not s/attered. Contemplate -o, detestable t-e mind o desire is and knots and a li/tions are /ompletely eliminated. T-ey ,ill t-en a/"uire t-e samadhi o t-e 8irst #hy.na% leave be-ind t-e bla@e o desire% and a/"uire /ool and re res-in# samadhi; t-ey are like t-ose s/or/-ed #ettin# s-ade or like t-e poor a/"uirin# ri/-es. T-ey immediately a//ess t-e a,areness o t-e deli#-ts o t-e 8irst #hy.na at t-at time. Contemplate t-e various merits and virtues o /ontemplative dhy.na and /ontemplate t-e #ood and t-e u#ly aspe/ts o dis/rimination% t-en t-ere is t-e sin#leness o mind. FuestionD 9o, do ,e kno, ,-en dhy.na /ultivators -ave rea/-ed t-e sin#leness o mind2 Ans,erD T-eir a/es are pleasant and lustrous. T-ey stroll alon# upri#-tly ,it-out losin# t-eir sin#leness o mind. T-eir eyes are not #lued to orm and t-ey enjoy spiritual virtues and t-e po,er o samadhi. T-ey are not #reedy or ame or #ain% but -ave kno/ked do,n and s-attered arro#an/e. T-ey are #entle by nature% -arborin# no ,is- to -arm or miserliness and envy. T-ey are strai#-t or,ard and trust,ort-y. T-eir minds are pure. T-ey do not i#-t durin# ar#uments. T-ey do not de/eive ,it- p-ysi/al #estures and are approa/-able. T-ey are tender ,it- a sense o s-ame. T-eir mind is al,ays on t-e 1-arma. T-ey dili#ently /ultivate and up-old t-e pre/epts /ompletely. T-ey re/ite t-e sutras ,it- proper t-ou#-t and t-eir t-ou#-ts a//ord ,it- t-e 1-arma pra/ti/es. T-ey are al,ays joyous and do not be/ome an#ry in situations eli/itin# an#er. T-ey do not a//ept any impure o erin#s amon# t-e our types o o erin#s. T-ey a//ept pure donations and kno, t-eir /apa/ity and ,-en to be /ontent. T-ey ,ake up eelin# li#-t and ,ell. T-ey /an pra/ti/e t-e t,o types o #ivin# and eliminate t-e deviant t-rou#- patien/e. T-ey are not /on/eited and rarely parti/ipate in ar#uments. T-ey are -umble and respe/t ul to,ard seniors% peers and juniors. T-ey al,ays dra, near and /omply ,it- #ood tea/-ers and kind advisors. T-ey kno, restraint in t-eir diet and are not atta/-ed to desirable lavors. T-ey enjoy bein# alone in "uiet pla/es and remain patient and una e/ted by -ards-ip or -appiness. T-ey do not resent or /ompete and do not enjoy i#-tin# or liti#ation. 6e kno, t-ose ,-o -ave t-ese various /-ara/teristi/s -ave rea/-ed t-e sin#leness o mind. T,o t-in#s in t-is a,areness /ontemplation disturb dhy.na samadhi. 7ike ,ater t-at is /lear and still be/omes turbid ,-en ,aves stir% pra/titioners ,-o are already o/used in,ardly are rustrated by a,areness /ontemplation. 7ike #ettin# some rest ,-en e5-austed or eelin# at pea/e ,-en asleep% at t-is point in t-e se"uen/e% t-ey develop t-e samadhi o purity ,-en t-ey are ,it-out a,areness or /ontemplation. 6-en t-ey are pure and joyous inside% t-ey rea/- t-e +e/ond #hy.na. Gri#inally t-ey did not a//ess t-e still and "uiet mind% no, t-ey -ave t-is deli#-t. At t-at time% t-e mind /ontemplates t-is deli#-t as a problem. Iust as t-e above a,areness /ontemplations use t-e met-od o no deli#-t so t-ey may leave t-e sta#e o deli#-t and attain t-e joy t-at sa#es and ,ort-y CBETA $ 1.14% &''1(11(') *)

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ones talk about. T-ey kno, t-e trut- ,it- a sin#le:pointedness o mind% ,-i/- minded and #uarded ,ill lead t-em to t-e T-ird #hy.na. T-ey -ave abandoned deli#-t% t-ere ore kno, t-e trut- and mind ully prote/t joy. +a#es say t-at prote/tin# joy is di i/ult or ot-ers to abandon% but it is t-e oremost orm o joy. Beyond t-is% t-ere is no more joy; t-ere ore all sa#es at all levels o purity say kindness is t-e oremost orm o joy. 6-y is joy a problem2 4n t-e 8irst #hy.na% t-e mind is una e/ted. +in/e not-in# is #oin# on% ,-en somet-in# stirs% it is a e/ted. A e/ted% t-ere is su erin#. T-ere ore t-e T-ird #hy.na takes joy to be a problem. 8urt-ermore% t-ose ,-o are ,-olesome and ,ondrous abandon t-is su erin# o joy. T-ey irst abandon sadness and deli#-t% t-en eliminate t-ou#-ts o su erin# and joy. By #uardin# so t-eir t-ou#-ts are pure% so enter t-e 8ourt- #hy.na. Neit-er su erin# nor joyous% t-ey #uard pure t-ou#-ts ,it- a sin#leness o o/us. T-ere ore t-e Budd-a said% oremost in prote/tin# purity at its best is t-e 8ourt- #hy.na. +tirrin# due to joy in t-e T-ird #hy.na is /alled su erin#. 9en/e t-e 8ourt- #hy.na eliminates su erin# and joy% ,-i/- is /alled t-e unmovin# pla/e. Cradually /ontemplate t-e spa/e o emptiness and s-atter t-ou#-ts about inner and e5ternal orm and eliminate dualisti/ t-ou#-ts. 1o not t-ink about any orm but /ontemplate t-e spa/e o endless emptiness. Al,ays /ontemplate t-e aults o orm and be mind ul o t-e samadhi derived in t-at spa/e o emptiness and its supremely ,onder ul merit. Bra/ti/in# and bein# mind ul o su/- a met-od allo,s you to /apture t-at spa/e o emptiness. Be mind ul o t-at pla/e o in inite /ons/iousness and /ontemplate t-e aults o t-at spa/e o emptiness. Be mind ul o t-e merit and virtue o in inite /ons/iousness. Bra/ti/in# and bein# mind ul o su/- a met-od allo,s you to /apture /ons/iousness. Be mind ul o t-e spa/e o not-in# ,-atsoever and /ontemplate t-e aults o t-at spa/e o /ons/iousness. Be mind ul o t-e merit and virtue o t-at spa/e o not-in# ,-atsoever. Bra/ti/in# and bein# mind ul o su/- a met-od allo,s you to rea/- t-at spa/e o not-in# ,-atsoever. Be mind ul o t-e spa/e o neit-er t-ou#-t nor no:t-ou#-t. 4 t-ere ,ere any t-ou#-ts at all% t-ere ,ould be many problems. 4t is a oolis- and deluded spa/e i t-ere ,ere si/kness% skin disease or no t-ou#-ts. T-ere ore t-e spa/e o neit-er t-ou#-t nor non:t-ou#-t is t-e oremost in pea/e and stability. Contemplate t-e aults o t-e spa/e o not-in# ,-atsoever and be mind ul o t-e merit and virtue o neit-er t-ou#-t nor non:t-ou#-t. Bra/ti/in# and bein# mind ul o su/- a met-od allo,s you to rea/- t-at spa/e o neit-er t-ou#-t nor non:t-ou#-t. Ber-aps t-ere are pra/titioners ,-o move irst rom t-e irst #round to t-e upper #rounds% t-en pra/ti/e kindness in t-e upper #rounds. 4nitially t-ey a/"uire joy and destroy t-e poison o -atred and an#er% s-arin# t-at in turn ,it- in inite bein#s t-rou#-out t-e ten dire/tions; t-ey rea/- t-e Samadhi o Kindness at t-at time. Bein# /ompassionately sympat-eti/ o sentient bein#s. su erin#% t-ey /an s-atter a multitude o a li/tions and rea/- in inite bein#s. At t-at time% t-ey attain t-e Samadhi o Compassion. T-ey /an break displeasure% /ausin# in inite bein#s to be deli#-ted. At

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t-at time% t-ey attain t-e Samadhi o 1eli#-t and /an s-atter t-e su erin# o joy. T-ey /ontemplate in inite bein#s t-rou#-out t-e ten dire/tions dire/tly and rea/- t-e Samadhi o a Brote/ted Mind. T-e +e/ond #hy.na is just so too. T-e T-ird and 8ourt- #hy.nas eliminate deli#-t. Ne5t study t-e 8ive +piritual Bo,ers so your p-ysi/al body /an ly and trans orm ,it- ease. Bra/titioners must /on/entrate on t-e samadhi o desire% t-e samadhi o vi#or% t-e samadhi o sin#le:mindedness% and t-e samadhi o ,isdom. Al,ays sin#le:mindedly /ontemplate t-e body as bein# li#-t and ,is- to be able to ly. 6-et-er #reat or sli#-t Ne5/essive samadhi ,it- re#ard to desire is /onsidered #reat ,-ile redu/tion in samadhi due to desire is /onsidered pettyO% bot- are problems so you must be vi#ilant and dili#ent. Be able to sin#le:mindedly /ontemplate li#-t:,ei#-tedness at all times. 7ike someone ,-o /an loat -as an e5tremely po,er ul mind% -en/e does not sink. And like a monkey t-at alls rom -i#- altitudes does not e5perien/e any p-ysi/al pain be/ause o a po,er ul mind. T-is is just so too. T-e po,ers o desire% vi#or% samadhi and ,isdom make t-e body lar#e. 6-en t-e body is smaller% it /an be done. 8urt-ermore% /ontemplate t-e Healm o an Empty Body. Al,ays pra/ti/e t-is /ontemplation. 6-en t-e po,ers o desire% vi#or% samadhi and ,isdom are tremendous% t-e body /an be li ted. 7ike t-e po,er o a -eavy storm is intense and ar:rea/-in#; similarly% ,-en you irst try you may be o t-e #round -al a oot or a oot. Cradually you ,ill rea/- si5 or seven eet% t-en ba/k do,n. 7ike baby birds learnin# to ly and /-ildren learnin# to ,alk% /ontemplate and re le/t on t-e mi#-t o t-e mind so you ,ill de initely #o ar. 7earn to /ontemplate t-e our elements. Contemplate t-e t-ree elements and not t-e element o eart-. 6-en t-e o/us is not s/attered% you are at ease. T-e body is un-indered like a bird in li#-t. 8urt-ermore% you s-ould learn to ima#ine distant destinations as bein# /lose; t-ere ore t-at ,-i/- is near is e5tin#uis-ed and t-at ,-i/- is distant emer#es. 8urt-ermore% you /an trans orm various obje/ts. 7ike /ontemplatin# a tree bein# planted into t-e #round% ,it- t-e remainin# seeds eliminated% t-is tree t-en turns into soil. 6-y2 T-e ,ood element /ontains t-e seeds o t-e eart- element. +o it is ,it- ,ater% ire% ,ind% spa/e% #old% silver% and ot-er #ems. 6-y2 T-e ,ood element /ontains various seed elements. T-is is t-e /ore to t-e initial development o spiritual po,ers. T-ere are 14 trans ormational mindstates in 8ourt- #hy.na. T-e 8irst #hy.na ,it- t,o resultsD one% t-e 8irst #hy.na and t,o% t-e 1esire Healm. T-e +e/ond #hy.na /onsists o t-ree resultsD one% t-e +e/ond #hy.na% t,o% t-e 8irst #hy.na% and t-ree% t-e 1esire Healm. T-e T-ird #hy.na /onsists o our resultsD one% t-e T-ird #hy.na% t,o% t-e +e/ond #hy.na% t-ree% t-e 8irst #hy.na and our% t-e 1esire Healm. T-e 8ourt- #hy.na /ontains 8ive HesultsD one% t-e 8ourt- #hy.na% t,o% t-e T-ird #hy.na% t-ree% t-e +e/ond #hy.na% our% t-e 8irst #hy.na and ive% t-e 1esire Healm. T-e rest o t-e spiritual po,ers are just as stated in t-e +ah.y.na %reatisesD t,o types o

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individuals amon# t-e dis/iples o t-e 6orld 9onored Gne study t-e 8ive Bra/ti/es ,it- an aim or nirvana. Ber-aps t-ey enjoy samadhi more be/ause it makes t-em -appy; per-aps t-ey enjoy ,isdom more be/ause t-ey are a raid o -ards-ip. T-ose ,it- more samadhi irst study dhy.na t-en nirvana; t-ose ,it- more ,isdom -ead strai#-t or nirvana. T-ose ,-o -ead strai#-t or nirvana -ave not yet ended a li/tions and -ave not yet rea/-ed dhy.na; but t-ey o/us ,it- a mind not s/attered in t-eir strai#-ta,ay pursuit o nirvana by trans/endin# love and ot-er a li/tions. T-is is /alled nirvana. T-e body is really impermanent% ull o su erin#% impure and /ontains no true sel . 1ue to t-e perversions o t-e body% t-ere is permanen/e% bliss% true sel and purity. 1ue to t-e ondness or and atta/-ments to t-e body in various situations% sentient bein#s be/ome in erior. Bra/titioners ,-o ,is- to s-atter perversion s-all study t-e 8our Mind ulnesses% stoppin# and /ontemplatin#. Contemplate -o, various aspe/ts o t-e body are ull o problems. 4t is due to t-e /omin# into bein# o /auses and /onditions and t-e various a li/tions asso/iated ,itimpermanen/e t-at t-ere is su erin#. T-e body /ontains *6 di erent obje/ts% t-ere ore impure. 4ll at ease% t-ere is no true sel . Bra/ti/e t-is /ontemplationD /ontemplate t-e insides o t-e body% /ontemplate t-e outside o t-e body% and /ontemplate t-e body inside and out. Bra/ti/e t-is /ontemplation. 6it- it% t-ou#-ts about t-e body stops and t-e body.s mark o reality is just so. 6-y do ,e be/ome perverted and atta/-ed to t-is body2 4t is be/ause ,e t-ink about p-ysi/al pleasures and pains. 1ue to t-e love or pleasure and pain% ,e are atta/-ed to t-is body. 6e s-ould /ontemplate t-at ,e really /annot a/"uire pleasure and pain2 6-y not2 4t is be/ause ,e e5perien/e pleasure by /onsumin# ood and /lot-in#; -o,ever% su erin# develops on/e pleasure is over% ,-i/is not true pleasure. Iust as ,e apply medi/ine to a pain ul ,ound and /onsider t-e stoppin# o pain pleasurable; ,e /onsider it pleasurable ,-en major su erin# turns into minor su erin#. T-ese are not true pleasures. 8urt-ermore% ,e /onsider past su erin# to be su erin# but ne, su erin# pleasures. Iust as ,e /-an#e a -eavy load rom one s-oulder to anot-er and /onsider t-e /-an#e pleasurable% it is a/tually not /onstant pleasure% just as t-e "uality o -eat to ire never abates% even temporarily. 4 su/- e5perien/es ,ere true pleasure% t-en ,e s-ould -ave no pleasure. Gr ,e say% e5ternal e5perien/es are pleasures ,-ile /auses and /onditions are not ne/essarily pleasures. +ometimes t-ere are /auses or pleasure and sometimes t-ere /auses or su erin#. 4 t-e d-armas o t-e mind /li/k ,it- love% t-en t-ere is pleasure; ,-en t-ey /li/k ,it- -atred% t-en t-ere is su erin#; ,-en t-ey /li/k ,it- delusion% t-en t-ere is neit-er su erin# nor pleasure. 1edu/in# in t-is ,ay% ,e may /on/lude t-at t-ere is pleasure and t-ere is no pleasure. Ans,erD T-ere is no pleasure. 7ust s-ould not be pleasure. 6-y2 4 t-ere ,ere lust ,it-in% t-en people ,ould not seek t-e opposite se5 outside. Bursuin# t-e opposite se5 outside% ,e kno, t-e su erin# o lust. 4 lust is pleasure t-en ,e s-ould not abandon it /onstantly. 4 ,e do abandon it% t-en it s-ould not be pleasurable. 4n t-e midst o major su erin#s% ,e /onsider minor su erin#s to

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be pleasurable; just as someone ,-o deserves to die is ,-ipped severely instead ,ill /onsider -is bein# able to live a pleasure. 6it- -ei#-tened lust% desire is pleasurable; ,it- t-e onset o old a#e and detest or desire% t-ey kno, t-at desire is no pleasure. 4 it ,ere pleasure truly% t-en t-ey s-ould not #ro, ,eary o it. Iust as t-ese various /auses and /onditions o p-ysi/al pleasure /annot be attained% pleasure lost is also su erin#. T-e Budd-a said% 0Contemplate su erin# ,-en t-ere is pain in pleasure; /ontemplate pleasure ,-en t-ere is pain in su erin#. Iust as someone ,-o is s-ot ,it- an arro, and e5perien/es neit-er su erin# nor pleasure s-ould /ontemplate t-e impermanen/e o produ/tion and e5tin/tion% ,-i/- is -o, t-ou#-ts o pain stop. 6e s-ould kno, t-at t-e mind eels pain and pleasure but eelin#s t-emselves are neit-er pain ul nor pleasurable. 6-y t-e mind2 T-e mind is impermanent and /omes ort- due to /auses and /onditions. Brodu/tion and e5tin/tion do not d,ell% so it seems like t-ere is produ/tion. 1ue to our perversions% ,e /onsider it all one. 6-ere t-ere ,as none ori#inally no, it e5ists; ,-ere t-ere is somet-in# already e5istent no, returns to not-in#Q-en/e impermanen/e. Contemplate and kno, t-at t-e mind is empty. 6-at does it mean by emptiness2 8rom /auses and /onditions /ome eyes and orm or us to see% re/all and t-ink about. 6is-in# to see% t-ese /ome into bein# by /ombinin# ,it- t-e eye /ons/iousness. Iust as t-e sun loves t-e pearl% ,-ere t-ere is t-e sun% t-ere is t-e pearl. 6it- dry -ay% /o, dun# and various /onditions t-at /ome to#et-er% ire t-en /omes into bein#. Any /ondition on its o,n /annot produ/e ire; -o,ever ,-en t-ese /onditions /ombine% t-ere is ire. T-e eye /ons/iousness is t-e same ,ay. 4t neit-er d,ells in t-e eyes nor in orm. 4t does not d,ell in: bet,een t-e t,o. 4t -as no d,ellin# and yet it is not ,it-out. T-ere ore t-e Budd-a said% 07ike illusions and trans ormations% t-e present mind /ontemplates t-e past and t-ere may be t-ou#-ts o su erin#% pleasure or neutrality. Ea/- t-ou#-t is di erent and /eases. T-ou#-ts about desire and no desire are t-e same ,ay% ea/- is di erent and ea/- /eases. +imilarly% /ontemplate t-e inside o t-e mind% t-e outside o t-e mind and t-e mind inside and out. T-is is /alled t-e +toppin# o T-ou#-ts about t-e Mind. 8urt-ermore% /ontemplate to ,-om t-is mind belon#s. Contemplate and /onsider ,-et-er t-ou#-ts% desire and ot-er mindstates resonate or not ,it- t-e 1-arma. T-e -ost ,-o /ontemplates trut- ully /annot be rea/-ed. 6-y2 Born out o /auses and /onditions is impermanen/e. 6it- impermanen/e% su erin#; ,it- su erin#% t-e absen/e o ease; ill at ease% t-ere is no -ost; and ,it-out a -ost% t-ere is emptiness. !ou t-en /annot a//ess t-e mind 1-arma o t-e earlier uni"ue /ontemplation o p-ysi/al pain. No,% you s-ould urt-er /ontemplate overall t-at you /annot a//ess t-e -ost ,-ile abidin# in t-e 8our Mind ulnesses. !ou /annot a//ess it by pursuin# it beyond t-is pla/e eit-er. 4 you /annot a//ess permanen/e% you /annot a//ess impermanen/e eit-er. 4 permanen/e% you s-ould al,ays su er or al,ays be joyous% never or#ettin# t-em eit-er. 4 t-ere is al,ays a #od% t-en t-ere is no a li/tion or o ense rom killin# and no nirvana. 4 t-e body is #od% t-en ,-en t-e CBETA $ 1.14% &''1(11(') *E

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impermanent body /eases to be% #od s-ould /ease to be too. Also% t-ere ,ould be no uture lives and no o enses or blessin#s. By /ontemplatin# t-e absen/e o a -ost in t-is ,ay% all d-armas are empty and ill at ease be/ause t-ey /ome into bein# due to a /ombination o /auses and /onditions and /ease to be due to t-e deterioration in /auses and /onditions. T-e /omin# to#et-er o t-ese /onditions is /alled t-e +toppin# o T-ou#-ts about t-e 1-arma. 4 pra/titioners -ave stopped t-eir t-ou#-ts about t-e 1-arma% bein# ,eary o t-e ,orld.s emptiness% old a#e% si/kness and deat- and bein# t-at t-ere is not t-e sli#-test bit o permanen/e% bliss% true sel % and purity% t-ey ask% J6-at more do 4 e5pe/t rom t-is emptiness2 4 s-ould enter nirvana and abide in t-e most ,-olesome d-armas.3 Buildin# on t-eir po,er o vi#or% t-ey a/"uire pro ound /amatha Nt-ose in deep /amatha reside in t-e sin#le pla/e o mind. T-is ,ord -as no parallel term in C-ina.O. 6-en t-ey a/"uire deep /amatha% t-ey d,ell in t-e stoppin# o mind ulness about t-e ourt- 1-arma and /ontemplate t-at all marks o d-arma are utter su erin# and joyless. Ioylessness is t-e trut- ,-ile everyt-in# else is a lie. T-e /auses o su erin# su/- as love and ot-ers% various a li/tions and karma /ome ort- rom t-e various lies about no -eaven% no time% and no sense obje/ts. A li/tions and karma produ/e t-ese su erin#s. T-ese su erin#s /ompletely /ease ,-en t-ey enter nirvana. T-e various lies about no realms o orm and ormlessness and t-e #enesis o t-e ,orld Nnon:Budd-ists /onsider t-e initial ormation o all
materiality to be t-e #enesis o t-e ,orld. Non:Budd-ists /laim t-is #enesis /an /reate all t-in#s% ,-i/- is /alled /reation.O.

Broper vie, and ot-ers o t-e Ei#-t old Bat- is t-e ,ay to nirvana% unlike t-e non: Budd-ists. various as/eti/ pra/ti/es ,-ereby t-ey vainly up-old t-e pre/epts% vainly enjoy dhy.na samadhi and vainly possess ,isdom. 6-y2 T-e pra/ti/e o /ombinin# t-e t-ree 1-armas o pre/epts% samadhi and ,isdom in t-e Budd-ad-arma allo, pra/titioners to enter nirvana. 8or e5ample% someone standin# on lat #round -old a bo, and arro, ,ell /an s-oot and kill t-eir -ated t-ieves. 4t is t-e same ,ay ,-en t-e t-ree 1-armas are pra/ti/ed in /ombination. T-e pre/epts are t-e lat pie/e o land; dhy.na samadhi is t-e speedy bo,% and ,isdom is t-e s-arp arro,. Heplete ,it- t-ese t-ree items% pra/titioners /an kill t-e t-ie o a li/tions; t-ere ore non:Budd-ists /annot enter nirvana. Bra/titioners t-en pra/ti/e t-e /ontemplation o t-e 8our Conditions o t-e 1-arma bein# like ar/-ery. Contemplate t-ese our aspe/ts o su erin#D impermanent be/ause t-ey /ome rom /auses and /onditions% bitter be/ause t-e body and mind are a li/ted% empty be/ause t-ere is not-in# to attain% and ,it-out a sel be/ause t-ere is no subje/t or obje/t. Contemplate t-ese our aspe/ts o pra/ti/eD /umulative be/ause a li/tions and karma o out lo, /ombine% a /ause be/ause similar results are #enerated% #enerative be/ause all /ondu/ts /an be a/"uired ,it- it% and /onditional be/ause dissimilar results /ontinue. Contemplate t-ese our aspe/ts o /ompletionD bolted be/ause all CBETA $ 1.14% &''1(11(') 4'

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a li/tions /over it% e5tin#uis-ed be/ause it eliminates t-e ire o a li/tions% ,onder ul be/ause it is t-e oremost amon# all d-armas and trans/endental be/ause t-e ,orld passes. Contemplate t-ese our aspe/ts o t-e pat-D t-e ,ay be/ause it /an lead to nirvana% proper be/ause it is not upside do,n% a trail be/ause it is ,-ere all sa#es -ead% and a departure be/ause ,orld.s ,orries and ve5ations are relieved o . Contemplate just so and attain t-e non:out lo, d-arma o similarity% ,-i/- is /alled t-e 1-arma o 9eat. 6-y is it /alled -eat2 4t is /alled t-e 1-arma o 9eat be/ause t-ese pra/titioners are al,ays dili#ent. All uels o a li/tion% t-e ire o out lo, ,isdom% t-e initial si#n o t-e ire o ,isdom ,it-out out lo, ueled by various a li/tions is t-at it burns a,ay desire. 8or e5ample% drillin# into a lo# or ire releases smoke at irst% t-is is ,-y t-is d-arma is /alled -eat. 4t is t-e initial si#n or t-e pat- o nirvana. T-ere are t,o types o individuals amon# dis/iples o t-e Budd-a. Gne enjoys bein# o/used more and pursues dhy.na samadhi% ,-i/- is a pat- ,it- out lo,. T-e se/ond type eliminates atta/-ments more and enjoys true ,isdom. T-ese individuals -ead strai#-t or nirvana and enter t-e 1-arma o 9eat. T-ose ,it- t-e si#ns o -eat -ave a/"uired deep o/us so t-at t-e mirror o true 1-arma tou/-es t-e ed#es o t-e realm o no:out lo, Nsin/e t-e mirror is a sur a/e ,-ere t-e ed#es are not in t-e middle% it ,orks as a metap-or -ereO. Bra/titioners at t-at time are very mu/- at pea/e and t-ink to t-emselves% 04 ,ill de initely rea/- nirvana and see t-is pat-. 7ike people ,-o drill a ,ell and tou/- ,et mud kno, t-at t-ey ,ill soon #at-er ,ater. 7ike people ,-o stru/k some t-ieves ,-o t-en retreated% kno, t-at t-ey -ave ,on and eel sa e. 7ike people a raid o deat- and ,ant to kno, ,-et-er t-ey ,ill live. T-ey irst try and beat t-emselves ,it- a sti/k. 4 t-e -idden veins appear% t-ey kno, t-ere is -eat and t-ey ,ill de initely live. 4t is also like listeners o t-e 1-arma ,-o are atta/-ed to and -appy about some train o t-ou#-t% -eat is in t-e -eart at t-at time. Bra/titioners su/- as t-ese enjoy t-e 1-arma o 9eat% ,-i/- is /alled t-e e5isten/e o -eat. 4t is also /alled t-e ability to a/"uire t-e roots o #oodness to nirvana. T-e 1-arma o roots o #oodness /ontains 16 Bra/ti/es and 8our Conditions o t-e Trut-. 6isdom in t-e si5 #rounds is t-e oundation or all d-armas o non:out lo,. 6ild men ,-o /an do t-is pea/e ully Nt-ose ,-o e5perien/e a /rude orm o non: lo, are /alled ,ild men. A//ordin# to earlier +anskrit editions% t-ese are not ordinary peopleO. T-is is /alled t-e e5isten/e o t-e 1-arma o 9eat. Advan/e and make pro#ress% t-ere is urt-ermore ,-at is /alled t-e 1-arma o t-e +ummit. Iust as milk turns into #-ee% t-ese individuals /ontemplate t-e true marks o t-e 1-arma and kno,% 04 s-all be/ome liberated rom su erin#. T-e mind loves t-is 1-arma or it is t-e true 1-arma t-at /an eliminate various su erin#s and troubles asso/iated ,it- old a#e% si/kness and deat-.3 At t-at time% t-ey /onsider ,-o spoke t-is 1-arma :: it ,as t-e Budd-a% t-e 6orld 9onored Gne. By re/eivin# t-e Budd-a je,el% t-ey enjoy ait-% purity% and #reat -appiness. 6it-out t-is 1-arma% ,-o /an prevent any a li/tion2 09o, /an 4 understand a little bit o t-is true ,isdom23 By re/eivin# t-e 1-arma je,el% t-ey enjoy ait-% purity% and #reat -appiness. 04 4 do not -ave Budd-ist dis/iples as ine CBETA $ 1.14% &''1(11(') 41

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/ompanions% -o, /an 4 understand a little bit o t-is true ,isdom23 By re/eivin# t-e +an#-a je,el% t-ey enjoy ait-% purity% and #reat -appiness. 4n t-e midst o t-e Triple Ie,el% t-ey a/"uire t-e purity o t-e sin#leness o mind /ombined ,it- true ,isdom% ,-i/- are t-e #ood roots or t-e summit% /alled t-e 1-arma o t-e +ummit. 4t is also /alled t-e ability to a/"uire roots o #oodness or nirvana. Iust as t-e Par.yanDa Sutra saysD %he "uddha, the #harma and the Sangha jewels !nyone with a bit of pure faith 8ave what is called the good roots of the summit (ou shall focus and continue to uphold these. 6-at does it mean by little ait-2 4t is a little amon# t-e Budd-as% Bod-isattvas% Pratyekabuddhas and arhats% but a lot amon# ,ild men. 8urt-ermore% it /an s-atter or be lost% t-ere ore /alled little. Iust as t-e #harmapada saysD "ananas are produced but really are dead; %he spouting of bamboo is in truth the same. ! mule, once with offspring, dies; ! petty man, with material support, dies. Shattered and lost, it is no gain. ! petty man wins fame "ut his purity completely lost, %o the point that he plummets from the #harma summit. 8urt-ermore% or t-ose ,-o -ave not yet ended t-eir various mental knots and servants and not yet a/"uired t-e in inite ,isdom devoid o out lo,% < ait-= is t-ere ore /onsidered 0little.3 1ili#ently o/us on enterin# t-e pat- o nirvana and understand and /ontemplate t-e 8ive Skandhas% t-e 8our Noble Trut-s and t-e 16 Bra/ti/es urt-er. At t-at time% do not s-irk ba/k% do not re#ret and do not retreat. 9appily enterin# patien/e is /alled 9avin# t-e Cood roots or Batien/e. To ,-at is patien/e e"uivalent2 4t a//ords ,it- t-e pra/ti/es o t-e 8our Noble Trut-s% t-ere ore /alled patien/e. T-e t-ree types o #ood roots in/lude t-e superior% avera#e% and in erior ones durin# t-e t-ree periods o time. 6-at is patien/e2 Contemplatin# t-e 8ive Skandhas as bein# impermanent% ,it-out a sel % ull o su erin# and empty% t-e mind is patient and does not retreat% -en/e /alled patien/e. 8urt-ermore% /ontemplate t-e entire ,orld as ull o su erin# and devoid o bliss. 4t is ull o su erin# be/ause -abits% love and ot-er a li/tions. T-e end to t-e /onditions o -abits and kno,led#e is /alled t-e supreme 1-arma% t-ere is none more superior. T-e Ei#-t old Broper Bat/an ensure t-at pra/titioners rea/- nirvana% and t-ere is not-in# more supreme. T-is kind o ait- in bein# patient ,it- no re#rets and no doubts is /alled patien/e. T-ere is urt-er patien/e in t-eir CBETA $ 1.14% &''1(11(') 4&

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midst. $arious mental knots and servants% various a li/tions% doubts and re#rets enter t-eir minds and yet /annot break <t-eir ait-=. 8or instan/e% a mountain o boulders /annot loat on or be moved by ,ind and ,ater; t-is is t-ere ore /alled patien/e. T-is situation earns pra/titioners t-e name true and #ood ,ild men. Iust as t-e Budd-a says so in t-e #harmapadaD !mong the proper views in the world, 8as anyone who ac5uired many, For millions of millennia even "ut never fall into evil realmsBroper vie,s in t-e ,orld are /alled t-e #oods roots o patien/e. Beople ,-o make re"uent pro#ress in bein# sin#le:minded are e5tremely ,eary o t-e a/tivities in t-e ,orld. 6is-in# to understand t-e eatures o t-e 8our Noble Trut-s% t-ey vo, to -ead to,ard nirvana% t-is kind o o/us is /alled t-e oremost 1-arma in t-e ,orld. Abidin# in t-e impermanen/e o t-e 8our Condu/ts and t-e absen/e o t-e sel in su erin# and emptiness simultaneously% /ontemplate t-e sin#le trut- o su erin# and be patient ,it- t-e s-ared /onditions. 6-y /ontemplate t-e ive eelin# skandhas o t-e 1esire Healm as impermanent and t-at su erin# and emptiness are ,it-out a sel 2 Bein# patient in t-eir midst is to enter ,isdom. T-is is /alled t-e Batien/e ,it- t-e 1-arma o +u erin# Nt-e d-arma is a d-arma o non:out lo, ,-ere pra/titioners are patient and ait- ul ,it- re#ard to eelin#sO. Ne5t t-e ,isdom rom t-e d-arma o su erin# and t-e patien/e ,it- t-e d-arma o su erin# eliminates t-e su erin# o mental knots and servants% and /erti ies to t-e ,isdom o t-e 1-arma. Iust as an individual a5es a bundle o /rop and just as a s-arp kni e sli/es bamboo% bend ,-en t-e ,ind blo,s is t-e skill and t-e ,isdom o patien/e. T-is p-enomenon /an mana#e t-e end to su erin# and entan#lements by vie,s in t-e 1esire Healm; -en/e t-e ten mental knots end. At t-at time% pra/titioners a/"uire uni"ue and impartial ,isdom t-ou#- t-ey -ave not yet a/"uired t-e ,isdom o non:out lo,. 6-en t-e ,isdom o non:out lo, is a/"uired% t-e number one ,isdom Nimpartial ,isdom t-at is reali@ed in t-e utureO is a//omplis-ed at t-at time. +e/ondly% t-e ,isdom o t-e 1-arma% t-e ,isdom o su erin#% and impartial ,isdom are reali@ed in t-e mind. Beyond t-e t-ird and t-e ourt- mindstates% pra/titioners reali@e t-e 8our 8orms o 6isdomD t-e ,isdom o su erin#% t-e ,isdom o t-e 1-arma% relative ,isdom and impartial ,isdom. By pra/ti/in# t-ese orms o ,isdom e5-austively alon# t-e pat-% ea/- aspe/t o ,isdom stren#t-ens. T-ose ,-o -ave parted ,it- desire stren#t-en t-e reali@ation o t-e kno,led#e o ot-ers. minds. T-e su erin# o relative orbearan/e and su erin# o relative kno,led#e end t-e 1A Knots% ,-i/- allo, pra/titioners to a/"uire t-e trut- o t-e su erin# o t-e 8our Mindstates. Bra/ti/es o patien/e ,it- t-e 1-arma and t-e ,isdom o t-e 1-arma end t-e +even Mental Knots t-at entan#le us in t-e 1esire Healm and t-e T,elve Mental Knots t-at entan#le us in t-e 8ormless Healm. T-e pat- o patien/e ,it- t-e 1-arma and t-e pat- o kno,led#e o t-e 1-arma end t-e Ei#-t Mental Knots t-at entan#le us in

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t-e 1esire Healm. T-e pat- o relative patien/e and t-e pat- o relative kno,led#e end t-e 14 Mental Knots t-at entan#le us in t-e 8orm and 8ormless Healms. T-e pat- o relative kno,led#e is /alled srotap.nna (), t-ose ,-o truly kno, all marks o t-e 1-arma. T-e 16 Mindstates enable t-e s-arp sense a/ulties in t-e 1) mindstates; t-is is /alled t-e Bra/ti/in# in A//ord ,it- t-e 1-arma. 1ull sense a/ulties are /alled Bra/ti/in# in A//ord ,it- 8ait-. +e/ondly% or t-ose ,-o -ave not parted ,it- desire% t-ey are /alled t-ose at t-e level o t-e 8irst 8ruition. T-ey -ave a/"uired t-e 16 Mindstates; t-ey are /alled srotap.nnas. 8or t-ose ,-o -ave ended t-e +i5 Crades o Mental Knots and a/"uired t-e 16 Mindstates% t-ey are /alled sakd.g.mins Nmeanin# 0on/e:returner3O. T-ose ,-o -ave irst severed t-e nine #rades o mental knots and a/"uired t-e 16 Mindstates are /alled an.g.mins Nmeanin# 0none:returner3O. 8or t-ose ,-o -ave not parted ,it- desire but -ave ended t-eir AA Mental Knots% t-ey are /alled srotap.nnas. 8urt-ermore% sin/e t-ey -ave t-e #ood roots to enjoy t-e result o non:out lo,% t-ey are t-ere ore /alled srotap.nnas. T-ose ,it- s-arp sense a/ulties are /alled t-ose ,-o a/"uire vie,s; t-ose ,itdull sense a/ulties are /alled t-ose ,-o love ait-. T-eir mental knots o t-inkin# -ave not yet ended and t-ey s-all be/ome reborn or yet anot-er seven li etimes. 4 t-e t-ree types o mental knots end% t-en t-ey ,ill be/ome reborn in a amily or t-ree li etimes. T-e Ei#-t old Broper Batand t-e *? Means are streams t-at lead us to nirvana. T-ose ,-o ollo, t-is stream are srotap.nnas. T-ey are dis/iples o t-e Budd-a ,-o -ave an initial amount o merit and ,ill es/ape t-e evil realms. T-ose ,-ose t-ree mental knots -ave ended and t-ree poisons -ave t-inned are /alled sakd.g.mins. 8urt-ermore% t-ere are nine types o knots in t-e 1esire Healm Nt-e supreme
amon# t-e supreme% t-e avera#e amon# t-e supreme% t-e in erior amon# t-e supreme% t-e supreme amon# t-e avera#e% t-e avera#e amon# t-e avera#e% t-e in erior amon# t-e avera#e% t-e supreme amon# t-e in erior% t-e avera#e amon# t-e in erior% and t-e in erior amon# t-e in eriorO. T-eir

vie,s o t-e trut- -ave severed and t-eir t-ou#-ts -ave ended. 4 ordinary individuals ,ere to use met-ods o out lo, to irst end t-e +i5 Types o Mental Knots t-at entan#le us in t-e 1esire Healm% t-ey ,ill enter t-e pat- o seein# t-e trut-. T-ey a/"uire t-e 16 Mindstates and are /alled sakd.g.mins. T-ere are nine types o an.g.minsD an.g.mins ,-o ,ill de initely enter nirvana in t-is li etime; an.g.mins ,-o ,ill enter nirvana durin# mid:skandha body; an.g.mins ,-o be/ame born t-ou#t-ey -ave already entered nirvana; an.g.mins ,-o dili#ently seek to enter nirvana; an.g.mins ,-o do not dili#ently seek to enter nirvana; an.g.mins ,-o enter nirvana ,it- supreme pra/ti/e; an.g.mins ,-o enter nirvana in t-e !kaniha 9eaven; an.g.mins ,-o enter nirvana in 8ormless Samadhi; an.g.mins ,-o be/ome /erti ied in t-eir very bodies; and an.g.mins ,-o are aimin# or ar-ats-ip. T-ere are nine types o mental knots in t-e 8orm and 8ormless Healms. All mental knots are CBETA $ 1.14% &''1(11(') 44

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s-attered ,it- t-e >ajra Samadhi o t-e Nint- Knobstru/ted 6ay. T-e nint- pat- o liberation applies all ,isdom to /ultivatin# all roots o #oodness. T-is is /alled ar-ats-ip. T-ere are nine types o arhatsD T-ose ,-o retreat rom t-e 1-arma% t-ose ,-o do not retreat rom t-e 1-arma% t-ose o t-e 1-arma o deat-% t-ose ,-o #uard t-e 1-arma% t-ose ,-o abide in t-e 1-arma% t-ose ,-o must kno, t-e 1-arma% t-ose ,-o embody indestru/tible 1-arma% t-ose ,-o are liberated based on ,isdom% t-ose ,-o are liberated in total% t-ose ,-o are immersed in kno,led#e% t-ose ,-o are immersed in pro#ress. T-ose ,-o retreat rom t-e 1-arma are #iven t-at name be/ause t-ey pra/ti/e t-e 8ive 1-armas o Hetreat. T-ose ,-o do not retreat rom t-e 1-arma are #iven t-at name be/ause ,it- s-arp kno,led#e and s-arp pro#ress t-ey pra/ti/e t-e 8ive 1-armas o non: Hetreat. T-ose o t-e 1-arma o deat- are #iven t-at name be/ause ,it- immersed kno,led#e and immersed pro#ress% t-ey /ome to detest #ain and /ontemplate sui/ide. T-ose ,-o #uard t-e 1-arma are #iven t-at name be/ause ,it- immersed kno,led#e and #reat pro#ress% t-ey prote/t t-emselves. T-ose ,-o abide in t-e 1-arma are #iven t-at name be/ause ,it- avera#e kno,led#e and avera#e pro#ress% t-ey abide at a level ,-ere t-ey neit-er advan/e nor re#ress. T-ose ,-o must kno, t-e 1-arma are #iven t-at name be/ause ,it- little #ain% kno,led#e% dili#en/e and vi#or% t-ey are able to rea/- indestru/tible liberation in t-e mind. T-ose ,-o embody indestru/tible 1-arma are #iven t-at name be/ause ,it- s-arp kno,led#e% #reat pro#ress% t-ey rea/- t-e initial sta#e o t-e indestru/tible liberation in t-e mind. T-ose ,-o are liberated based on ,isdom are #iven t-at name be/ause t-ey -ave not been able to enter t-e various dhy.na sta#es and not yet ended all out lo,s in varyin# de#rees. T-ose ,-o are liberated in total are #iven t-at name be/ause t-ey -ave rea/-ed t-e various dhy.na sta#es and -ave ended all out lo,s in varyin# de#rees. +ome arhats are al,ays ,eary o satis a/tion ,it- re#ard to all /onditioned d-armas; t-ey urt-ermore do not seek merit but ,ait or t-e time ,-en t-ey enter nirvana. +ome arhats seek t-e 8our #hy.na +ta#es% t-e 8our 8ormless Samadhis% t-e 8our 4mpartial Mindstates% t-e Ei#-t 8orms o 7iberation% t-e Ei#-t +uperior +ta#es% t-e Eleven 4nterje/tions% t-e Nine +e"uen/es% and t-e si5tspiritual po,er. T-eir ,is- or t-e ,isdom o aranya samadhi Nt-e C-inese re er to t-is as t-e aranya
,it-out /ontention% ,-i/- is /alled ,it-out doin#% or empty and still. T-e earlier edition says t-at +ub-uti al,ays pra/ti/es emptiness and stillness; -en/e -e is naturally ,it-out /ontention. +omeone ,-o pra/ti/es non:/ontention s-all prote/t sentient bein#s so t-ey do not i#-t. An e5ample o i#-tin# ,as t-e /ase o PMriputra and Ma-Mmaud#alyMyana enterin# t-e pottery -ouse ,-ere Kau-ila slept and a battle ensuedO. T-ey

-ave trans/ended t-e samadhi derived rom bein# permeated in t-e T-ree 7iberation 1oors o #hy.na and t-e lettin# #o o t-em
N7ettin# #o o t-e T-ree 7iberation 1oors% bein# empty o vo,s and marks. Bein# empty o vo,s and marks means be/omin# atta/-ed to t-e mind ulness o t-e T,elve 1oors in reverseO. 6it-

urt-er s-arpened sense a/ulties and dili#ent vi#or% t-ey enter various dhy.na merits. T-is is /alled t-e a/"uirin# o t-e Non: retreatin# 1-arma and t-e 4ndestru/tible 1-arma.

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4n times ,-en t-ere ,ere no Budd-as in t-e ,orld% no Budd-ad-arma% and no dis/iples o t-e Budd-a% t-ose ,-o -ave parted ,it-out desire emer#e as Pratyekabuddhas. T-ere are t-ree types o PratyekabuddhasD superior% avera#e and in erior. T-ose o t-e in erior type are already srotap.nnas. T-ey ,ill be/ome sakd.g.mins in t-eir sevent- li etime as -uman bein#s. At a time ,-en t-ere is no Budd-ad-arma% t-ey ,ill not #et to be dis/iples; urt-ermore% t-ey s-ould not under#o an ei#-t- li etime. T-ey be/ome Pratyekabuddhas t-en. 6ere sakd.g.mins to be/ome born or a se/ond li etime ,-en t-ere is no Budd-ad-arma% t-ey ,ould not be able to be dis/iples; urt-ermore t-ey s-ould not under#o a t-ird li etime. T-ey be/ome Pratyekabuddhas t-en. +ome people ,is- to be/ome Pratyekabuddhas. 6-ile t-ey are plantin# roots o #oodness or be/omin# Pratyekabuddhas% t-eir roots o #oodness ripen but t-ere is no Budd-ad-arma. At t-at time% t-ey be/ome ,eary o t-e ,orld and leave t-e -omeli e to attain t-e ,ay; t-ey are /alled Pratyekabuddhas. T-ese are /alled avera#e Pratyekabuddhas. +ome people seek Budd-a-ood but due to /onditions and little ,isdom and vi#or% t-ey retreat Nsu/- as PMriputraO. 4n times ,-en t-ere are no Budd-as in t-e ,orld% no Budd-ad-arma% and no dis/iples o t-e Budd-a% t-ose ,-ose #ood roots and /ondu/ts -ave matured be/ome Pratyekabuddhas ,it- many or e, ine eatures. 6eary o t-e ,orld% t-ey leave t-e -omeli e to attain t-e ,ay; t-ey are /alled superior Pratyekabuddhas. Enterin# ,isdom li#-tly ,it- re#ard to all d-armas% t-ey are /alled arhats; understandin# ,isdom to an avera#e e5tent% t-ey are /alled Pratyekabuddhas; enterin# ,isdom deeply% t-ey are /alled Budd-as. Iust as ,e /annot tell t-e di eren/e amon# t-e bran/-es in lookin# at a tree rom a distan/e; /loser in% ,e /an tell t-e di eren/e in t-e bran/-es. T-ou#- ,e /annot tell t-e di eren/e bet,een lo,ers and leaves% ,e /an /ompletely tell apart t-e bran/-es% leaves% lo,ers and ruits rom beneat- t-e tree. +ound 9earers /an kno, all /ondu/ts are impermanent% all d-armas are ,it-out a -ost and t-at only nirvana is #ood and pea/e ul. +ound 9earers /an /ontemplate in t-is ,ay but /annot di erentiate or kno, in dept-. Pratyekabuddhas /an di erentiate sli#-tly% but t-ey /annot enter and kno, in dept- eit-er. T-e Budd-as kno, all d-armas and are able to di erentiate t-orou#-ly and e ortlessly% enterin# and kno,in# in dept-. 8or instan/e% Kin# $aranasi ,as sittin# on a bed made o seven kinds o #ems up on a to,er durin# t-e -eat o t-e summer% -e ordered a youn# servant to rub o5 -ead /-andana in/ense on -im. T-e youn# servant ,ore a lot o bra/elets on -er arms and t-e /onstant jin#lin# o t-e ban#les bot-ered t-e kin# ,-en -e ,as bein# rubbed. +-e ,as ordered to take t-e bra/elets o one by one so t-e noise de/reased until t-ere ,as only one bra/elet le t% t-en it ,as /omplete silen/e. T-e kin# reali@ed and uttered% 0T-e ministers and /iti@ens o t-is /ountry and t-e sta and maids -ere are similarly busy and re"uently bot-ered.3 At t-at time% -e le t desire and ,-ile /ontemplatin# alone% -e be/ame a Pratyekabuddha. 9air ell o o -is -ead; robes donned -im naturally. 9e le t t-e to,erin# pavilion% and ,it- -is supernatural ability to travel% -e le t t-e -ouse-olders. li e and entered t-e mountains. T-ese are t-e /auses and /onditions or an avera#e Pratyekabuddha. 8or pra/titioners interested in Budd-a-ood% ,-en t-ey meditate% t-ey s-ould irst o/us t-eir minds CBETA $ 1.14% &''1(11(') 46

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on t-e p-ysi/al bodies o all Budd-as t-rou#-out t-e ten dire/tions in t-e t-ree periods o time. 1o not o/us on eart-% ,ater% ire% ,ind% mountains% trees% #rass or plants. 1o not t-ink about any orm in t-e universe and ot-er t-in#s in t-e universe. Iust o/us on all t-e p-ysi/al bodies o t-e Budd-as in t-e air. 8or e5ample% in t-e middle o a /lear sea stands t-e #olden kin# o mountains% Mt. +umeru. 7ike a -u#e ire bla@in# in t-e dark o t-e ni#-t or like a banner o seven je,els in t-e temple o #reat /-arity% t-e Budd-as. bodies are t-e same. T-ey /onsist o *& -allmarks and A' subsidiary /-ara/teristi/s% al,ays emittin# in inite li#-ts o purity in t-e blue sky. Al,ays mind ul o t-e eatures o Budd-as. bodies in t-is ,ay% pra/titioners ,ill rea/- t-e Samadhi o +eein# Everyt-in# ,-ere all Budd-as t-rou#-out t-e t-ree periods o time and in t-e ten dire/tions are be ore t-eir mind.s eye. 4 t-e mind is some,-ere else% #ently pull it ba/k so t-at it is mind ul o t-e bodies o t-e Budd-as. At t-at time% t-ey ,ill t-en see *''%''' @illion kinds o Budd-as in initely. 4t is t-e same or t-e dire/tions sout-% ,est% and nort-% t-e our /orners% @enit- and nadir. T-ey ,ill see all Budd-as dependin# on t-e dire/tion o t-eir o/us% like someone ,-o ,at/-es t-e /onstellations in t-e ni#-t sky% millions o stars o in inite kinds are all seen. 6-en t-e Bod-isattvas a/"uire samadhi% t-i/k layers o o ense t-rou#-out in inite eons be/ome t-in and t-in layers o o ense disappear. 9avin# rea/-ed t-is samadhi% t-ey s-all be mind ul o t-e Budd-as. assortment o in inite merit% all ,isdom% all understandin#% all vie,s% and all virtue. T-ey t-en attain #reat kindness% #reat /ompassion and ease. 4#noran/e is on its initial ,ay out. T-e 8our 8earlessnesses% t-e 8ive Eyes% t-e Ten Bo,ers% t-e 1A Kni"ue 1-armas /an eliminate boundless su erin#s and res/ue bein#s ,-o are a#in#% dyin#% or in ear so t-at t-ey enjoy nirvana t-at is /onstant and bliss ul. T-e Budd-as possess t-ese various types o in inite merit% so ,e t-ink to ourselves and ,is-% 06-en ,ill 4 a/"uire t-e mi#-tily meritorious body o a Budd-a23 8urt-ermore% makin# t-is #reat vo,% 0May all my blessin#s rom t-e past and present be dire/ted to t-e pursuit o Budd-a-ood. No ot-er retribution is ne/essary.3 8urt-ermore% to t-ink% 0All bein#s are so sad. T-e merits and virtues o all bodies o Budd-as are a,esome% ,-y ,ould sentient bein#s seek any ot-er karma and not Budd-a-ood2 8or e5ample% t-e blind son o an elite amily alls into a lar#e and deep pit; -e su ers rom -un#er% poverty% and -ards-ip. 9e eats e5/rement and mud. 9is at-er pities -im and ,it- e5pedients% res/ues -im out o t-e deep pit and eed -im superior deli/a/y.3 Bra/titioners t-ink% 0T-e s,eet de,:like merits and virtues o t-e t,o types o bodies o a Budd-a are t-e same ,ay. 6-ereas all bein#s all into t-e deep pit o birt- and deat- and eat all kinds o impurities; ,it- #reat /ompassion 4 s-all res/ue all bein#s so t-ey reali@e Budd-a-ood and rea/t-e ot-er s-ore o birt- and deat-. May 4 make t-em ull ,it- t-e lavor o 1-arma based on t-e Budd-as. various merits and virtues. May t-ey a/"uire all Budd-ad-armas. May t-ey use listenin#% re/itin#% up-oldin#% in"uirin#% /ontemplatin# and /ondu/t as t-eir ladder in rea/-in# or ruitions. May t-ey make key oat-s and ,ear t-ree s-ields o vo,s. May t-ey s-atter t-e demoni/ multitudes outside and atta/k t-e t-ieves o knots inside strai#-t on ,it-out turnin# ba/k. T-ese t-ree vo,s abide in ea/- and every one o t-e in inite vo,s. 6is-in# to reali@e Budd-a-ood to save sentient bein#s% t-ey are mind ul in t-is ,ay and make vo,s in t-is ,ay% ,-i/- is t-e Bod-isattvas. CBETA $ 1.14% &''1(11(') 4?

 CBETA Samadhi o Mind ulness o t-e Budd-as.

No.614

4 amon# t-e t-ree poisons% t-ose ,-o pra/ti/e t-e Bod-isattva pat- -ave more lust s-ould irst /ontemplate t-eir bodies. T-e *6 obje/ts su/- as bones% les-% skin% marro,% veins% blood% liver% lun#s% intestines% stoma/-% stool% urine% tears and saliva /an be /ontemplated as impure in nine ,ays. 8o/us on /ontemplatin# in,ardly and do not let t-ou#-ts run out. 6-en t-ou#-ts run out to e5ternal /onditions% pull t-em ba/k in. Iust as someone ,-o enters t-e #ranary ,it- a /andle in -and% -e re/o#ni@es all t-e di erent types o beans% ,-eat and #rains. 8urt-ermore% /ontemplate t-e si5 /omponents o t-e bodyD solidity is t-e /omponent eart-% moisture is t-e /omponent ,ater% -eat is t-e /omponent ire% movement is t-e /omponent ,ind% aperture is t-e /omponent emptiness and a,areness is t-e /omponent /ons/iousness. Also% just as t-e a bull is slau#-tered into si5 parts% t-e body% -ead and t-e our limbs are ea/- in a di erent pla/e% t-e body ,it- its nine apertures /onstantly drip impurities ,-ile t-e sa/ks /ontain e5/rement. Al,ays /ontemplate in t-is ,ay and do not let it t-ink about e5ternals% #ently pull ba/k t-ou#-ts t-at run out to t-e e5ternals. Gn/e o/used% t-ey #ro, ,eary o t-e troubles and seek to part ,it- t-is body% ,is-in# to be/ome e5tin#uis-ed soon and enter nirvana. At t-at time% t-ey s-ould brin# ort- #reat kindness and #reat /ompassion% ,it- #reat merit and virtue% -elp sentient bein#s make t-e t-ree vo,s above. 0+in/e no sentient bein# is a,are or pure% -en/e developin# various o ense de ilements% 4 s-all li t t-em onto t-e #round o s,eet de,. 8urt-ermore% sentient bein#s o t-e 1esire Healm enjoy and are atta/-ed to impurities like do#s t-at eat /rap. 4 s-all save t-em so t-ey rea/- t-e pat- o purity. 8urt-ermore% 4 s-all study and seek all 1-armas. marks o reality% ,-i/- are neit-er permanent nor impermanent% neit-er pure nor impure. 6-y am 4 atta/-ed to su/- impurities2 Contemplate t-e kno,led#e o impurities /ome rom /auses and /onditions.3 T-ose ,-o a//ord ,it- my 1-arma s-ould pursue t-e marks o reality. 6-y do ,e be/ome ,eary o t-e impurities in t-e body and seek nirvana2 Iust as an elep-ant rides on t-e ,aters to its ountain-ead% ,e be/ome e5tin/t and enter nirvana ,-en ,e a/"uire t-e marks o true d-arma. 9o, /an ,e be like monkeys and rabbits t-at ear ridin# on ,ater and -en/e only -ead to,ard personal salvation2 04 s-all emulate t-e Bod-isattvas and pra/ti/e t-e /ontemplation o impurity% eliminate lust% trans orm sentient bein#s on a vast s/ale% and not dro,n in my dis#ust based on t-e /ontemplation o impurity. 8urt-ermore% -avin# /ontemplated impurities and #ro,n ,eary o t-e /y/le o birt- and deat-% 4 s-all /ontemplate -o, t-e pra/ti/e o purity is tied to t-e t-ree spots o t-e mindD t-e tip o t-e nose% bet,een t-e eyebro,s and on t-e ore-ead. 4 s-all o/us on one in/- o open skin ,it- blood and les- /leansed in t-at area and /on/entrate on t-e bones. 1o not let t-ou#-ts run to ot-er t-in#s% ,-en t-ey /ontra/t ot-er e5ternal t-in#s% #ently pull t-em ba/k. Abide in t-ese t-ree /onditions and en#a#e in a /onstant battle ,it- t-e mind. Iust like t,o ,restlers% i t-e pra/titioner de eats t-e mind% t-en it is tamed and stays put% ,-i/- is /alled t-e CBETA $ 1.14% &''1(11(') 4A

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sin#leness o mind. 4 4 ,ere sympat-eti/ally mind ul o sentient bein#s% ,it- #reat /ompassion based on ,eariness% t-en t-is empty set o skeleton stays ar a,ay rom nirvana and enters t-e t-ree evil realms. 4 s-all dili#ently /reate various merits and virtues% tea/-in# sentient bein#s so t-ey understand t-e emptiness o t-e marks o t-e body. T-e bones are merely /overed by skin and are a/tually an a//umulation o impurities. 8or t-e sake o sentient bein#s% 4 s-all di erentiate t-e marks o t-ese various d-armas.3 6it- e,er t-ou#-ts o purity% t-e mind develops atta/-ments; ,it- more t-ou#-ts o impurity% t-e mind #ro,s ,eary. +in/e t-e marks o 1-arma mani est% t-e true d-arma develops. T-e true si#ns o all d-armas are neit-er pure nor impure; t-ere is neit-er s-uttin#:in nor leavin# t-e d-armas o /ontemplation. 4ndestru/tible and immovable% t-ey are /alled t-e true si#ns o all d-armas Nleavin# means en/ounterin# t-e d-armas o arhatsO. Bra/ti/in# Bod-isattvas ,-o tend to be more -ate ul and an#ry s-all pra/ti/e kindness. Be mind ul o sentient bein#s in t-e east. 6it- vast and boundless kindness and purity and ,it-out resentment or -atred% see all bein#s be ore your eyes; do so too or sout-% nort- and ,est% t-e our intermediary dire/tions and above and belo,. 1is/ipline t-e mind to pra/ti/e kindness and do not let it t-ink about e5ternal t-in#s. 6-en t-ou#-ts #o out to di erent /onditions% #ently brin# t-em ba/k. 6-ile maintainin# t-is mindstate% /ontemplate all bein#s and see everyt-in# /learly as i all ,ere be ore you. Gn/e o/used% you s-all make t-is vo,% 06it- t-e truly pure 1-arma o nirvana% 4 s-all save sentient bein#s so t-ey attain true bliss.3 T-ose ,-o pra/ti/e samadhi mindstates o kindness su/- as t-ese are on t-e pat- o Bod-isattvas. T-ose ,-o abide in t-e samadhi o kindness and /ontemplate t-e true marks o all d-armas as pure% indestru/tible and immovable% ,is- sentient bein#s to a/"uire t-e bene its o t-is 1-arma. 6it- t-is samadhi% t-ey are kindly mind ul o all bein#s in t-e east so t-at t-ey attain t-e bliss o Budd-as. Bra/titioners do t-e same or bein#s t-rou#-out t-e ten dire/tions ,it-out alterin# or distra/tin# t-eir mind. T-is is /alled t-e Samadhi 1oor o Bod-isattvas. Kindness. FuestionD 6-y are t-ey not mind ul o sentient bein#s t-rou#-out t-e ten dire/tions simultaneously2 Ans,erD 4t is easier to o/us on one dire/tion% and t-en /over all dire/tions in order. FuestionD 9o, /an people ,it- enemies ,-o al,ays ,is- to -arm t-em pra/ti/e kindness so t-at t-eir enemies be/ome -appier2 Ans,erD Kindness is a 1-arma o t-e mind and /omes rom t-e mind. 8irst dire/t it at t-ose dear to you t-en in turn dire/t it to your enemies; ire t-at burns stron#ly /an dry moisture. FuestionD +ometimes sentient bein#s e5perien/e various orms o su erin#; sometimes t-ey are in t-e -uman realm and sometimes t-ey are in t-e -ells. T-ou#- t-e Bod-isattvas are kind% -o, /an t-ese bein#s be/ome -appier2

CBETA $ 1.14% &''1(11(')

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Ans,erD 8irst emulate t-e traits o -appiness o -appy people so t-at t-ose ,-o su er seem to -ave attained su/- -appiness; just as de eated #enerals are ri#-tened% see all t-eir enemies as /oura#eous kni#-ts. FuestionD 6-at bene its are t-ere to pra/ti/in# t-e Samadhi o Kindness2 Ans,erD Bra/titioners t-ink to t-emselves% 09avin# le t t-e -ouse-olders. li e and t-e se/ular ,orld% 4 s-ould pra/ti/e kindness.3 8urt-ermore% t-ey t-ink% 0Beople ,-o believe in #enerosity s-ould pra/ti/e bene ittin# ot-ers as t-e Budd-a said. Bra/ti/in# kindness is to a//ord ,it- t-e tea/-in#s o t-e Budd-a; t-at ,ay t-ey ,ill not -ave entered t-is pat- and re/eived o erin#s in vain. 8urt-ermore% t-ou#- t-ey are p-ysi/ally dressed in dyed robes% t-eir minds s-ould not be dyed. T-e po,er o t-e kindness samadhi /an make t-e mind untainted. 08urt-ermore% 4 pra/ti/e kindness in a ,orld ,it- s-attered d-armas. 4 am someone ,it- t-e 1-arma in t-e midst o multitudes ,it-out t-e 1-arma. +omeone ,it- t-e 1-arma like me is ree o a li/tions be/ause 4 a//ord ,it- t-e 1-arma and t-e po,er o t-e samadhi o kindness.3 Bod-isattvas pra/ti/e and -ead or t-e door o s,eet de, so t-at various -eated a li/tions be/ome /ool kindness and joy. Iust as t-e Budd-a said% 0+omeone e5tremely -ot s-ould enter t-e /ool pool o joy.3 8urt-ermore% don t-e s-ield o #reat kindness to s-elter a#ainst t-e arro,s o a li/tion. Kindness is t-e 1-arma medi/ine t-at dissolves resentment and unties t-e knots o venom. 6-en a li/tions burn t-e mind% kindness /an e5tin#uis- t-em. Kindness is t-e 1-arma ladder t-at allo,s us to /limb onto t-e plat orm o liberation. Kindness is t-e 1-arma boat t-at allo,s us to /ross t-e sea o birt- and deat-. Amon# t-e valuables o 1-arma based on poverty and #oodness% kindness is a most superior #em. Alon# t-e journey to nirvana% kindness is t-e sustenan/e or t-e ,ay. Kindness is t-e stallion t-at /arries us into nirvana. Kindness is t-e bold #eneral ,-o leaps over t-e t-ree evil realms. T-ose ,-o /an pra/ti/e kindness dissolve and tame t-e multitude o evil so t-at all #ods and #ood spirits al,ays a//ompany and support t-em. FuestionD 9o, /an pra/titioners ,-o -ave rea/-ed t-e Samadhi o Kindness avoid losin# it% in a/t% -o, /an t-ey stren#t-en it2 Ans,erD +tudy t-e pre/epts so t-at t-ey are -eld purely% so t-at ait-:#oers rely on you and deli#-t in you. +tudy t-e various dhy.na samadhis and ,isdom t-rou#- t-e sin#le:pointedness o mind. Enjoy bein# in "uiet pla/es and never be la5. Be /ontent ,it- e, desires and pra/ti/e /omplyin# ,it- kind tea/-in#s. Hestrain t-e body and eat little and redu/e -arm ul sleep. 1o not abandon /ontemplation in t-e irst part or t-e latter parts o t-e ni#-t. +ave on petty ,ords and keep "uiet. Kno, t-e time and messa#e ,-ile sittin#% ,alkin#% standin# and re/linin#. 1o not a/t ,it-out moderation% ,-i/- leads to ati#ue and e5treme su erin#. Adjust -eat and /old so t-at t-ey do not be/ome bot-ersome. T-ese are kind a/ts t-at bene it. 8urt-ermore% s-are ,it- all people t-e joy o Budd-a-ood and nirvana. T-is is /alled #reat kindness. Bra/titioners /ontemplate% 0Creat individuals no, and in t-e uture pra/ti/e kindness to bene it all. 4 am also blessed and aided. 4 CBETA $ 1.14% &''1(11(') )'

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s-all pra/ti/e kindness to repay su/- kindness.3 8urt-ermore% t-ey t-ink% 0Creatly $irtuous Gnes /onsider it joy ul to re#ard all bein#s ,it- kindness and sympat-y% 4 s-all do t-e same.3 To repay kindness is to be mind ul o sentient bein#s so t-ey reali@e t-e bliss o Budd-a-ood and nirvana. 8urt-ermore% t-e po,er o kindness /an make all be/ome joyous% t-eir bodies apart rom -eated a li/tions and illed ,it- t-e bliss o re res-in# /oolness. Bra/ti/e kindness and blessin#s by re#ardin# all ,it- pea/e to repay t-eir kindness. 8urt-ermore% kindness o ers ,-olesome bene its% ends -atred% opens t-e door o reputation% is t-e /ause or ine ields rom donors and rebirt- in t-e "rahm. 9eavens% allo,s t-em to stay in pla/es apart rom desire% eliminates enemies and t-e roots o /ontention% invites praise rom all Budd-as and respe/t rom ,ise individuals% lets t-em up-old t-e pure pre/epts% develops t-eir ,isdom% and o ers en/ounters ,it- bene i/ial 1-armas. Kindness is t-e /ream o t-e /rop ,it- re#ard to merit and de/ip-ers ,-o are #ood people. T-e mi#-ty po,er o leavin# t-e -ouse-older.s li e eliminates all evils. A kind response /an tame /urses% -umiliations and unkindness. Kindness /an /olle/t joy and develop dili#en/e. 4t is t-e /ause and root o ,ealtand nobility; it /an /onstru/t a mansion o ,isdom ,it- storerooms o sin/erity and ait- and various doors o ,-olesome 1-armas. Kindness is ,-at leads to reputation and t-e /ore to respe/t and ear on t-e part o ot-ers. 4t is t-e true and proper pat- o t-e Budd-as. T-ose ,-o aim to return evil ,it- evil ,ill e5perien/e t-e -arm. T-e ive types o evil spee/-D untimely spee/-% untrut- ul spee/-% unbene i/ial spee/-% unkind spee/-% and -ars- spee/-. <Kind individuals= /annot be a e/ted by t-e ive types o evil spee/- and /annot be -armed by all venomous -arm. 8or e5ample% a small pyre /annot -eat up t-e #reat o/ean Nbelo, must be re errin# to -o, Kin# Kdan released )'' s-otsO. Iust as Kin# Kdan stated ,it- an apadana in t-e :apilavastu SutraD 9e -ad t,o ,ives% one named 4n/omparable% t-e ot-er named +yamavati. 4n/omparable slanders +yamavati ,-o -as )'' subordinates. T-e Kin# ,is-ed to s-oot t-em to deat- one by one usin# )'' arro,s. +yamavati told all -er subordinates% 0+tand be-ind me.3 At t-at time% +yamavati enters t-e Kindness Samadhi so t-at ,-en t-e kin# s-ot -er ,it- an arro,% it ell to -er eet. T-e se/ond arro, returned to t-e eet o t-e kin#. T-e kin# ,as e5tremely ri#-tened. 9e ,anted to s-oot a#ain. +yamavati told t-e kin#% 0+top. 7et us talk to ea/- ot-er as t-at is ,-at /ouples are meant to do. 4 you release t-at arro,% it ,ill -ead strai#-t or your -eart.3 T-e kin# ,as s/ared and t-re, do,n t-e bo, and #ave up t-e s-ootin#. 9e asked% 06-at kind o ma#i/ do you -ave23 +-e ans,ered% 04 do not -ave any ma#i/. 4 am a dis/iple o t-e Budd-a ,-o entered t-e Kindness Samadhi.3 A brie e5planation o t-e Kindness Samadhi may be applied to,ard t-ree /ate#ories o individualsD a inities ,it- li e% a inities ,it- t-e 1-arma and no a inities. T-ose ,-o -ave not yet be/ome enli#-tened are t-ose ,it- a inities or li e. !rhats and Pratyekabuddhas are t-ose ,it- a inities in t-e 1-arma. All Budd-as and 6orld 9onored Gnes are t-ose /alled% ,it- 0no a inities.3 T-is is CBETA $ 1.14% &''1(11(') )1

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a brie e5planation o t-e pra/ti/e o t-e Kindness Samadhi. Bra/ti/in# Bod-isattvas ,-o tend to be more deluded amon# t-e t-ree poisons s-all /ontemplate t-e T,elve Means t-at s-atter t-e t,o types o delusionsD sel delusion t-at is s-attered ,it-in and delusions about sentient bein#s t-at are s-attered ,it-out. Contemplate t-is% 0+entient bein#s and 4 bot- e5perien/e -ards-ip% /onstantly be/omin# born% /onstantly a#in#% /onstantly #ettin# si/k% /onstantly dyin#% /onstantly be/omin# e5tin/t and /onstantly e5itin#. +entient bein#s are pat-eti/ and do not kno, t-e e5it and -o, to be/ome liberated.3 8o/us and t-ink% 0Birt-% old a#e% si/kness and deat- result due to /onditions. 4 s-all urt-er /ontemplate rom ,-i/- /onditions are t-ey born.3 8o/us and t-inkD birt- results rom t-e /ondition o e5isten/e; e5isten/e results rom t-e /ondition o #raspin#; #raspin# results rom t-e /ondition o love; love results rom t-e /ondition o eelin#s; eelin#s result rom t-e /ondition o /onta/t; /onta/t results rom t-e /ondition o t-e si5 entran/es; t-e si5 entran/es result rom t-e /ondition o name and orm; name and orm result rom t-e /ondition o /ons/iousness; /ons/iousness results rom t-e /ondition o a/tivity; and a/tivity results rom t-e /ondition o i#noran/e. 8o/us and t-inkD birt- /eases to be be/ause old a#e and deat- /ease to be; e5isten/e /eases to be be/ause birt- /eases to be; #raspin# /eases to be be/ause e5isten/e /eases to be; love /eases to be be/ause #raspin# /eases to be; eelin#s /ease to be be/ause love /eases to be; /onta/t /eases to be be/ause eelin#s /ease to be; t-e si5 entran/es /ease to be be/ause /onta/t /eases to be; name and orm /ease to be be/ause t-e si5 entran/es /ease to be; /ons/iousness /eases to be be/ause name and orm /ease to be; and delusion /eases to be be/ause a/tivity /eases to be. 6-y are t-ere t,elve2 4#noran/e does kno, about ,-at /omes be ore% ,-at /omes a ter% and bott-at ,-i/- /omes be ore and a ter. 4t does not kno, inside% outside% or inside and out. 4t does not kno, t-e Budd-a% t-e 1-arma% and t-e +an#-a. 4t does not kno, su erin#% -abits% endin#% and t-e ,ay. 4t does not kno, karma% retribution or karmi/ retribution. 4t does not kno, /ause% /ondition% or /auses and /onditions. 4t does not kno, o enses% blessin#s% or o enses and blessin#s. 4t does not kno, #oodness% t-e absen/e o #oodness% or #oodness and t-e absen/e o #oodness. 4t does not kno, o ense d-armas or d-armas o no o ense. 4t does not kno, d-armas to dra, near or d-armas to stay a,ay rom. 4t does not kno, d-armas o out lo, or non:out lo,. 4t does not kno, ,orldly d-arma or trans/endental d-arma. 4t does not kno, d-armas o t-e past% present or uture. 4t does not kno, bla/k or ,-ite d-armas. 4t does not kno, to distin#uis- bet,een /auses and /onditions. 4t does not kno, t-e d-arma o t-e si5 /onta/ts. 4t does not kno, t-e d-arma o true /erti i/ation. T-ese various types o dark i#noran/e t-at prevent us rom kno,in#% rom ,isdom% rom seein# are /alled i#noran/e. 4#noran/e /onditions a/tivity. 6-at does it mean by a/tivity2 T-ere are t-ree types o a/tivitiesD a/tivities o t-e body% spee/- and mind. 6-at does it mean by a/tivities o t-e body2 4n-alin# and CBETA $ 1.14% &''1(11(') )&

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e5-alin# are a/tivities o t-e body. 6-y2 T-ese are p-ysi/al 1-arma pra/ti/es; t-ere ore t-ey are /alled a/tivities o t-e body. 6-y is t-ere a,areness and /ontemplation o t-e a/tivities o spee/-2 4t is be/ause t-ey are a,are and /ontemplate be ore speakin#. 4 t-ere is no a,areness and /ontemplation% t-ere is no talkin#. T-is is /alled a/tivities o spee/-. 6-at does it mean by a/tivities o t-e mind Npain re ers to t-e t-ree types o pain to ,-i/- people in t-e ,orld
are atta/-ed. Bain /omes rom eelin#; eelin# is elt dependin# on t-e joys and su erin# in a realm. T-ere is none in t-e upper realms. T-ere ore it is best to say t-at eelin#s and t-ou#-ts are still trouble or t-ose ,-o -ave le t t-e -ouse-older.s li eO2 T-ou#-t

re#ardin# pain is a d-arma o t-e mind. 4t is /onne/ted to t-e mind; t-ere ore it is /alled a/tivities o t-e mind. 8urt-ermore% t-e 1esire Healm is tied to a/tivities% t-e 8orm Healm is tied to a/tivities% and t-e 8ormless Healm is tied to a/tivities. Moreover% t-ere are ,-olesome /ondu/t% un,-olesome /ondu/t and una e/ted /ondu/t. 6-at is ,-olesome /ondu/t2 All ,-olesome /ondu/ts in t-e 1esire Healm are also t-e t-ird #round in t-e 8orm Healm. 6-at is un,-olesome /ondu/t2 All un,-olesome d-armas2 6-at is una e/ted /ondu/t2 T-e 8ourt- #hy.na.s ,-olesome /ondu/t ,it- out lo, and t-e /ondu/t o ,-olesome samadhi ,it- out lo, in t-e 8ormless Healm are /alled a/tivities. A/tivities /ondition /ons/iousness. 6-at does it mean by /ons/iousness2 T-e si5 types o realms o /ons/iousness ran#e rom t-e eye /ons/iousness to t-e mind /ons/iousness. T-ese are /alled t-e +i5 Types o Cons/iousness. Cons/iousness /onditions name and orm. 6-at does it mean by name2 T-e our divisions o pain% t-ou#-ts% a/tivities and /ons/iousness in t-e 8ormless Healm are /alled name. 6-at does it mean by orm2 T-e our elements and t-e /omposition o all orm are /alled orm. 6-at are t-e our elements2 Eart-% ,ater% ire and ,ind. 6-at is eart-2 T-at ,-i/- is solid and -eavy is eart-. T-at ,-i/- is moist and ,et is ,ater. T-at ,-i/- is -ot is ire. T-at ,-i/- is li#-t and movin# is ,ind. Gt-er orms /an be seen. 1ualities and non:dualities are /alled t-e /ompositions o orm. T-e /ombination o name and orm are /alled name and orm. Name and orm /ondition t-e si5 entran/es. 6-at are t-e si5 entran/es2 T-e inner si5 entran/es ran#e rom t-e inner entran/e o t-e eye to t-e inner entran/e o t-e mind. T-ese are /alled t-e si5 entran/es. T-e si5 entran/es /ondition /onta/t. 6-at is /onta/t2 T-e si5 realms o /onta/t ran#e rom /onta/t ,it- t-e eye to /onta/t t-rou#- t-e mind. 6-at is /onta/t ,it- t-e eye2 T-e eyes /ondition orm% ,-i/- #ives rise to eye /ons/iousness. T-e /ombination o t-ese t-ree is ,-at is /alled /onta/t ,it- t-e eyes. T-e same applies on up to /onta/t t-rou#- t-e mind. Conta/t /onditions eelin#. 6-at is eelin#2 T-e t-ree types o eelin# are t-e eelin#s o joy% su erin# and neutrality. 6-at is t-e eelin# o joy2 A servant o love. 6-at is t-e eelin# o su erin#2 A servant o -atred. 6-at is t-e eelin# o neutrality2 A servant o delusion. 8urt-ermore% t-e eelin# o joy

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produ/es joy% ,-en joy abides% su erin# e5tin#uis-es. T-e eelin# o su erin# produ/es su erin#% ,-en su erin# abides% joy e5tin#uis-es. T-e eelin# o neutrality is neit-er a,are o su erin# nor joy. 8eelin# /onditions love. 6-at is love2 Conta/t bet,een t-e eyes and orm produ/es love and on up to /onta/t bet,een mind and d-arma% also produ/in# love. 7ove /onditions #raspin#. 6-at is #raspin#2 Craspin# o desire% #raspin# o vie,% #raspin# o pre/epts% #raspin# o t-e sel % and #raspin# o lan#ua#e. Craspin# /onditions e5isten/e. 6-at is e5isten/e2 T-e t-ree types o e5isten/e are t-e e5isten/e o desire% t-e e5isten/e o orm and t-e e5isten/e o ormlessness. 8rom do,n belo, in t-e Avi/i on up to t-e 9eaven o Gt-ers. Trans ormation o Ease are /alled t-e e5isten/e o desire. 4t /an brin# ort- karma. 6-at is t-e e5isten/e o orm2 8rom t-e "rahm. Healm do,n belo, on up to t-e !kaniha 9eaven are /alled t-e e5isten/e o orm. 6-at is t-e e5isten/e o ormlessness2 8rom spa/e and on up to t-e spa/e o neit-er t-ou#-t nor no t-ou#-t is /alled t-e e5isten/e o ormlessness. E5isten/e /onditions birt-. 6-at is birt-2 $arious sentient bein#s are born rom various pla/es. 6it- t-e skandha o eelin#% bein#s a/"uire up-oldin#% enterin# and li e% ,-i/- are /alled birt-. Birt- /onditions old a#e and deat-. 6-at is deat-2 T-e allin# o teet-% t-e #rayin# o -air% t-e ,rinklin# o skin% t-e ripenin# o t-e senses% t-e breakin# o t-e senses% and t-e /-okin# o breat-% t-e body -un/-es so t-at bein#s ,alk ,it- a /ane. T-e skandha body ,it-ers% ,-i/- is /alled a#in#. 6-at is deat-2 All bein#s every,-ere retreat% all% plummet and be/ome e5tin/t. T-ey die and lose t-eir li e% ,-i/- is /alled deat-. 8irst a#e t-en dyin#; -en/e t-e name old a#e and deat-. 6it- re#ard to t-e T,elve Causal 7inks% not-in# in t-e ,orld /an avoid tou/-in# /auses and /onditions. T-in#s do not /ome rom t-e -eavens% -umans and ot-er deviant /onditions. T-e Bod-isattvas /ontemplate t-e T,elve Causal 7inks ,it- an una e/ted mind t-at is tied to one t-ou#-t and does not t-ink about t-e e5ternals. 6-en t-e mind /onditions e5ternals% it is #ently brou#-t ba/k. Contemplate t-e T,elve Causal 7inks bein# born rom t-e t-ree periods o time% past% present and uture. 4 Bod-isattvas abide in t-e mind% t-ey s-ould /ontemplate t-at t-e T,elve Causal 7inks are empty and t-ere is no -ost. 1elusion does not kno, t-at t-e sel /reates t-e a/tivities; a/tivities do not kno, t-at t-e sel /omes rom t-e e5isten/e o delusion. But or t-e /ondition o i#noran/e% a/tivities /ome ort-. 7ike seeds t-at develop into ve#etation t-rou#- buds% seeds do not kno, t-at t-ey /ome rom t-e buds ,-ile buds do not kno, t-at t-ey /ome rom t-e seeds eit-er. T-is is appli/able to old a#e and deat- and ot-ers. Contemplate and kno, ea/- o t-e T,elve Causal 7inks as ,it-out a -ost and a sel . Iust as ve#etation outside -as no -ost% t-e sel only e5ists due to /al/ulations based on perverted vie,s. FuestionD 4 t-ere ,ere no sel % no -ost and no a/tion% ,-y are leavin# and /omin# e5plained as dyin# -ere and be/omin# born t-ere2 Ans,erD Alt-ou#- t-ere is no sel % t-e si5 emotions /reate t-e /auses% t-e si5 sense obje/ts /reate

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t-e /onditions and in t-eir midst /ome t-e si5 /ons/iousnesses. T-ese t-ree items /ombine so /onta/t o//urs and t-ou#-ts are a,are o all karma. T-ere ore leavin# and /omin# are e5plained as dyin# -ere and be/omin# born t-ere. 8or instan/e% t-e /ause o t-e sun.s love or t-e pearl and t-e sun.s dryin# t-e /o, dun# led to t-eir e5pedient union% -en/e ire o//urs. T-e 8ive Skandhas are t-e same. T-ere ore t-e 8ive Skandhas /ome into bein# and t-e 8ive Skandhas emer#e in uture lives. 4t is not t-at t-ese ive skandhas #o to uture lives or t-at t-ese ive skandhas -ere are not le t be-ind to attain t-e ive skandhas in uture lives. T-e 8ive Skandhas /ome ort- rom t-e /ausal links just as t-e #rains /ome ort- rom sprouts. T-e seeds are not t-e sprouts and did not /ome ort- rom anyt-in# ot-er t-an sprouts. T-ey are neit-er di erent nor one. T-is is also -o, t-ey a/"uire uture lives. 8or e5ample% a tree did not -ave any bran/-es% leaves% lo,ers and ruits earlier; but ,it- t-e /auses and /onditions o seasons% it be/omes /omplete ,it- lo,ers and leaves. T-e a/tivities and /onse"uen/es o #ood and evil are just so too. T-e seeds de#enerate t-ere ore t-ey are neit-er /onstant nor one. T-e sprouts% bran/-es% leaves and ot-ers /ome into bein# t-ere ore do not sever and are no di erent. T-e /ontinuity o deat- and birt- is just so too. Bra/titioners say% 0T-e 1-arma is impermanent; su erin# and emptiness is ,it-out a sel ; /omin# into bein# and /easin# o//ur on t-eir o,n.3 Kno, t-at love and ot-er /auses e5ist; kno, t-at e5tin/tion o /auses is /ompletion; and kno, t-at /ompletion is t-e pat-. Kno, t-e T,elve Causal 7inks ,it- t-e our kinds o ,isdom is t-e pat- o proper vie,. +entient bein#s are de/eived by entan#led atta/-ments like someone ,-o o,ns a pri/eless #em but does not kno, t-at it is aut-enti/ and is de/eived by ot-ers. At t-at time% Bod-isattvas be/ome #reatly /ompassionate% 04 s-all be/ome a Budd-a to trans orm sentient bein#s ,it- t-e proper and true 1-arma so t-at t-ey see t-e proper pat-.3 FuestionD Iust as t-e +ah.y.na PrajE.p.ramit. says% 0All d-armas do not /ome into bein# nor /ease to be; t-ere is not-in# ,-atsoever ot-er t-an emptiness. T-at one si#n is no si#n% ,-i/- is /alled t-e proper vie,.3 6-at does it mean to /all impermanen/e and ot-er /ontemplations t-e proper vie,2 Ans,erD 4 t-e +ah.y.na says t-at all d-armas are empty and devoid o si#ns% ,-y does it say impermanen/e% su erin#% emptiness and ot-ers ,ere untrue2 4 it says emptiness t-at does not /ome into bein# nor /ease to be is a si#n o reality% t-en it s-ould not say it is o no si#n. 6-at you say earlier and later are in/onsistent. 8urt-ermore% t-e Budd-a talks about t-e 8our Berversions. T-ere is /onstant perversion in impermanen/e makes some sense. All /onditioned t-in#s are impermanent. 6-y do /auses and /onditions /ome ort-2 T-ere are no permanent /auses and no permanent /onditions% so -o, /an t-e ruits t-at /ome ort- be /onstant2 8irst t-ere ,as none% no, is e5ists. E5istent% it is t-en #one. All bein#s see impermanen/e% ,-i/- /ontains old a#e% si/kness and deat-. E5ternally t-ey see all t-in#s ,it-er. 9en/e ,e talk about impermanen/e bein# unreal.

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FuestionD 4 do not say t-at permanen/e is real and impermanen/e is unreal. 4 say t-at botpermanen/e and impermanen/e are unreal. 6-y2 T-e Budd-a said% 0Bot- permanen/e and impermanen/e in emptiness /annot be attained. To be atta/-ed to t-ese t,o is to be /ompletely perverted.3 Ans,erD !our ,ords do not /orrespond ,it- t-e 1-arma. 6-y2 !ou say t-ere is no d-arma% t-en you say bot- are perverted. All are empty and none5istent% t-ere ore <t-at d-arma= is real and not perverted. 4 4 s-atter e5isten/e and are /onstantly atta/-ed to impermanen/e% my d-arma s-ould be s-attered and t-e sel is not real. T-e perversion o e5isten/e bein# /onstant is s-attered% t-ere ore /ontemplate impermanen/e. 6-y2 T-e po,er o impermanen/e /an s-atter permanent e5isten/e. Iust as poison is antidote or ot-er poisons. Iust as medi/ine% on/e taken to eliminate si/kness% is #one too. 6e s-ould kno, t-at t-e medi/ine is ,onder ul in its ability to alleviate si/knesses. 4 t-e medi/ine does not disappear% t-en medi/ine be/omes a si/kness later. +imilarly% i atta/-ments to impermanent d-armas s-ould be s-attered be/ause t-ey are unreal% t-en ,-at is t-ere to s-atter ,it- re#ard to t-e sel t-at does not a//ept t-e d-arma o impermanen/e2 T-e Budd-a said% 0+u erin# is t-e t-e real su erin# e5plained in t-e 8our Noble Trut-s.3 6-o /an make you -appy2 T-e /ause o su erin# is a true /ause% ,-o /an make it so it is not a /ause2 T-e end o su erin# is true endin#% ,-o /an make it not end2 T-e end o t-e ,ay is t-e true ,ay% ,-o /an make it not t-e ,ay2 Iust as t-e sun may /ool% t-e moon may ,arm up% or t-e ,ind may stop movin#% t-e 8our Noble Trut-s ,ill never be altered. !ou /annot understand t-e Ma-MyMna 1-arma be/ause you are atta/-ed to ,ords and sounds. T-e various true marks in t-e Ma-MyMna 1-arma /annot be s-attered be/ause t-ere is no doer. 4 it /an be s-attered or /reated% t-en it is not t-e Ma-MyMna. Iust as t-e ne, moon is very tiny ,-en it /omes ort- on t-e irst or se/ond day% people ,it- #ood vision see and point it out to t-ose ,-o do not see. T-ose ,-o do not see stare at t-e in#er and are lost ,itre#ard to t-e moon. T-ose ,-o understand say% 08ool% ,-y only stare at my in#er% t-e in#er is t-e /ondition or t-e moon; t-e in#er is not t-e moon.3 !ou are t-e same ,ay. 6ords and sounds are not t-e marks o reality% but are borro,ed to e5press true prin/iples. !ou urt-er be/ome atta/-ed to ,ords and sounds and are o//luded as ar as true marks. 4 you pra/ti/e and a/"uire su/- proper kno,led#e and vie,s% /ontemplate t-e /ombination o t-e T,elve Causal 7inks and t-e T,o 1ivisions o Cause and E e/tD t-e T,elve Causal 7inks o E e/t is t-e trut- o su erin#% t-e T,elve Causal 7inks o Cause is t-e trut- o pra/ti/e% t-e /easin# o /ause is t-e trut- o /easin#% and seein# t-at /ause and e e/t /ease is t-e trut- o t-e ,ay. T-ere are our types o /ontemplation on e e/tD impermanen/e% su erin#% emptiness and no sel . T-e our types o /ontemplation on /ause areD /olle/tion% /ause% /ondition% and produ/tion.

FuestionD T-ere are our types o e e/t% but only t-e trut- o su erin# is named% t-e rest o t-e

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trut-s are not named. Ans,erD 4 ,e talk about t-e trut- o impermanen/e and you doubt it% you ,ill doubt t-e trut- o su erin# and t-e trut- o no sel . T-e same di i/ulty applies. 8urt-ermore% i you say t-e trut- o impermanen/e is aultless% you ,ill say t-at t-e trut-s o emptiness and no sel are also aultless. 4 t-e trut-s about impermanen/e% su erin#% emptiness and no sel ,ere e5plained% t-ey ,ould be repeated. T-ere ore t-e our are e5plained ,it- one. FuestionD 9o, is su erin# di erent so t-at it is t-e only one amon# t-e t-ree t-at ,as named2 Ans,erD +u erin# is somet-in# t-at all sentient bein#s detest and are ,eary o . +entient bein#s are a raid o it. 4mpermanen/e is di erent. T-ere may be people ,-o% oppressed by su erin#% t-ink o impermanen/e and su ers ,it-out desire. FuestionD 4s it not su erin# i someone ,is-es to /ommit sui/ide ,it- a kni e but treat a t-ie ,itbitter medi/ine and a/upun/ture2 Ans,erD 4t is not about ,is-in# to a/"uire su erin# and ,is-in# to preserve bliss. Bein#s ear deat- be/ause deat- is #rasped. +u erin# is t-e oremost problem and joy is t-e oremost bene it. T-ere ore by leavin# true su erin# is to a/"uire -appiness. 9en/e t-e Budd-a only named t-e truto su erin# amon# t-e divisions o e e/t; it is not t-at t-e trut-s o impermanen/e% emptiness and no sel are none5istent. Gn/e bein#s understand t-e 8our Noble Trut-s and its true ,isdom% t-ere is no doubt or re#ret% ,-i/- is /alled proper vie,. Contemplate t-ese and t-ere are various bene its. T-is is /alled proper a,areness. Eliminate deviant liveli-ood and #at-er:in t-e our kinds o deviant ,ords. Bart ,it- t-e our ot-er types o deviant ,ords and #at-er:in t-e our kinds o proper ,ords. Eliminate deviant liveli-ood and #at-er:in t-e t-ree karmas o t-e body; eliminate t-e t-ree ot-er types o deviant karmas is /alled proper karma. Bart ,it- t-e ot-er orms o deviant liveli-ood is /alled proper liveli-ood. To dili#ently /ontemplate in t-is ,ay is proper e5pedien/e. To o/us ,it-out bein# s/attered is /alled proper mind ulness. To /ontemplate ,it-out bein# a e/ted is /alled proper /on/entration. Broper a,areness is like t-e kin# ollo,ed by seven servants% ,-i/- are /alled t-e trut- o t-e ,ay. 8o/us on t-is and truly believe it ,it-out bein# a e/ted is /alled t-e root o ait-. To o/us on dili#ently pursuin# t-e ,ay is /alled t-e root o vi#or. To not or#et to /on/entrate on bein# mind ul is /alled t-e root o mind ulness. To /on/entrate t-e mind on one obje/t and not let it be/ome s/attered is /alled t-e root o samadhi. Contemplatin# and di erentiatin# bet,een impermanen/e and ot-er a,arenesses are /alled roots o ,isdom. T-is is /alled development leadin# to po,er. T-ese are /alled t-e 8ive Bo,ers. FuestionD T-e Ei#-t old Broper Bat- talks about ,isdom% mind ulness% /on/entration and ot-ers% ,-y are t-e roots and t-e po,ers repeated2 Ans,erD Kpon enterin# t-e pra/ti/e% pra/titioners initially attain some minor bene it% ,-i/- are

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/alled t-e roots at t-at time. 8ive items stren#t-en t-em% ,-i/- are /alled t-e po,ers. 4nitial entry into non:out lo, and t-e seein# o t-e trut- o t-e ,ay are merit and virtue% ,-i/- are /alled t-e Ei#-t old Broper Bat-. Entry onto t-e pat- o /ontemplation is /alled t-e +even T-ou#-ts on A,akenin#. Kpon initial entry onto t-e pat-% /ontemplate ,it- a o/used mind t-e pain o t-e body% ,-i/- is /alled Abidin# in t-e 8our Mind ulnesses. 4n t-is ,ay% t-ey a/"uire t-e lavor o ,-olesome d-armas rom t-e our types o dili#en/e% ,-i/- are /alled t-e 8our Broper 1ili#en/es. T-is ,is- to be more dili#ent and enter t-e irst door o /on/entration and ,isdom is /alled t-e 8our +piritual 8ul illments. Alt-ou#- /alled t-e 8our Mind ulnesses% 8our Broper 1ili#en/es% 8our +piritual 8ul illments% t-e 8ive Hoots et/.% ea/- a/"uired its name a//ordin# to t-e a/tivity o #at-erin#:in t-e mind% ,-et-er it /omes earlier or later% less or more% its /ondu/t% level and /onditions. Iust as ea/- o t-e 8our Elements /ontains t-e our elements% t-e term is based on t-e majority o t-e /omposition. 4 t-ere ,ere more elements o eart- and less o ,ater% ire and ,ind% t-en t-e element is /alled t-e eart- element. T-is applies to t-e elements o ,ater% ire% and ,ind too. +imilarly% ea/- o t-e *? Means /ontains all means. Iust as Abidin# in t-e 8our Mind ulnesses /ontains t-e 8our Broper 1ili#en/es% t-e 8our +piritual 8ul illments% t-e 8ive Hoots% t-e 8ive Bo,ers% t-e +even A,akenin#s% t-e Ei#-t old Broper Bat- and ot-ers. Contemplatin# t-e T,elve Causal 7inks% t-e 8our Noble Trut-s% Abidin# in t-e 8our Mind ulnesses% 8our Broper 1ili#en/es% 8our +piritual 8ul illments% t-e 8ive Hoots% t-e 8ive Bo,ers% t-e +even A,akenin#s% and t-e Ei#-t old Broper Bat- in t-is ,ay% t-ey are at pea/e. 8urt-ermore% save sentient bein#s ,it- t-ese 1-armas so t-at t-ey /on/entrate on t-e vo, o dili#ently pursuin# Budd-a-ood. At t-at time% /ontemplate and t-ink% 04 understand t-at in /ontemplatin# and kno,in# t-is ,ay% 4 s-ould not #rasp it or /erti y to it. 4 -ave not entered nirvana due to t-e po,er o t,o t-in#s. Gne is #reat /ompassion% not ,is-in# to abandon sentient bein#s. T,o% t-e pro ound kno,led#e o t-e true marks o all d-armas. All met-ods o t-e mind /ome ort- rom /auses and /onditions. 6-y do 4 ollo, t-at ,-i/- is not true2 4 s-all ponder t-is sin/e 4 ,is- to enter t-e pro ound /ontemplation o t-e T,elve Causal 7inks and kno, ,-at t-e 1-arma o /ausal links is all about.3 8urt-ermore% ponder t-ese our /onditionsD /ausal /onditions% se"uential /onditions% /onditioned /onditions and en-an/ed /onditions. T-e 8ive Causes are /auses and /onditions. Eliminate t-e inal mindstate o past and present arhats. T-e remainder o past and present mindstates /onsists o t-e met-ods o t-e mind. T-ese are se"uential /onditions. Conditional /onditions and en-an/ed /onditions /ondition all d-armas. Bonder urt-er% 04 t-e e5planation is t-at d-armas irst /ome rom /auses and /onditions t-en ,e s-ould not say t-at d-armas /ome rom /auses and /onditions. 4 not% t-en ,e s-ould not say t-ey /ome ort- in t-e midst o /auses and /onditions eit-er. Brodu/tion /ontains -al a void s-ould not /ome rom /auses and /onditions eit-er. 6-y are t-ere /auses and /onditions2 4 d-armas ,ere not produ/ed and t-e met-ods o t-e mind rom t-e past ,ere lost% -o, /an se"uential /onditions be CBETA $ 1.14% &''1(11(') )A

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done2 4 ,e -ad no /onditions ,it- t-e ,onder ul d-armas amon# t-e Budd-ad-arma% ,-y is nirvana a /onditional /ondition2 4 all d-armas ,ere indeed ,it-out any in-erent nature% t-en t-e d-arma o e5isten/e /annot be a/"uired. 4 t-e e e/t o /auses and /onditions /ome ort- be/ause o anot-er% t-is e5planation is not so. 4 /auses and /onditions ,ere distin/t% ,-en /ombined in one pla/e% t-eir e e/t is indeed unobtainable. 6-y does e e/t /ome rom t-e perip-eries o /auses and /onditions2 T-ere is no e e/t in /auses and /onditions. 4 t-ere ,ere no e e/t in t-e midst o /auses and /onditions at irst but it mani ests% t-en ,-y do e e/t not mani est rom t-e perip-eris o non:/auses and non:/onditions2 4t is be/ause bot- are none5istent. E e/t belon#s to /auses and /onditions and mani ests rom t-e perip-eries o /auses and /onditions. T-e /auses and /onditions do not stand alone but belon# to ot-er /auses and /onditions. 6-y does t-is e e/t t-at belon#s to ot-er /auses and /onditions stand on its o,n2 Causes and /onditions /an produ/e e e/t; t-ere ore e e/t does not /ome ort- rom /auses and /onditions or t-e e5isten/e o non:/auses and non: /onditions. T-is is t-ere ore not an e e/t. +in/e t-ere is no e e/t% t-ere is neit-er /ondition nor t-e absen/e o /ondition.

FuestionD T-e Budd-a e5plained t-e T,elve Causal 7inks and t-at i#noran/e /onditions a/tivities. 6-y do you say t-ere is no /ause and e e/t2 Ans,erD 8irst% 4 must provide an ans,er. 4t is more di i/ult to provide no response. 4 it is di i/ult% t-en all t-e more s-ould 4 respond. T-e Budd-a said t-e eyes #ive rise to deviant t-ou#-ts% be/ause orm /onditions t-e ed#e o delusion. 1elusion is i#noran/e. 6-at is t-ere or i#noran/e to rely upon and abide in2 4 it relies on t-e devian/es o t-e eyes% orm% or devian/es in /ons/iousness% it s-ould not abide in t-e eyes. T-ey s-ould not ,ait or orm but s-ould al,ays be deluded. 4 t-ey depend on orm% t-ey s-ould not ,ait or t-e eyes be/ause t-ey are outer delusions% ,-at do t-ey -ave to do ,it- me2 4 t-ey ,ere to depend on /ons/iousness% /ons/iousness is devoid o orm% duality% /onta/t% division or lo/ation. T-e same is so ,it- i#noran/e% so ,-ere is t-ere to abide2 T-ere ore i#noran/e is not inside% outside or in:bet,een. 4t does not /ome orm past lives and does not abide in uture lives. 4t is neit-er in t-e east% ,est% nort-% sout-% t-e our intermediary dire/tions% @enit- or nadir. T-ere is no true d-arma. T-e nature o i#noran/e is just about no nature o understandin#% ,-i/- turns into understandin# ,-en /-an#ed. 1edu/e one step at a time and kno, t-at delusion is unattainable. 6-y does i#noran/e /ondition a/tivities2 Iust as spa/e neit-er /omes into bein# nor /eases to be% neit-er e5ists nor ends% and its in-erent nature is undamentally pure. 4#noran/e is too. 4t neit-er /omes into bein# nor /eases to be% neit-er e5ists nor ends% and its in-erent nature is undamentally pure. T-is is so too or ea/- link on up to birt- /onditions old a#e and deat-. Bod-isattvas /ontemplate t-e T,elve Causal 7inks in t-is ,ay and kno, t-at sentient bein#s are de/eived and tied to su erin# and problems but easy to save. 4 t-ere ,ere true marks to all d-armas% bein#s ,ould be di i/ult to save. Bonderin# in t-is ,ay ,ill s-atter delusion. 4 Bod-isattvas tend to t-ink more% be mind ul o .n.p.na /onstantly% /ount t-e in-alations and CBETA $ 1.14% &''1(11(') )E

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e5-alations rom one to ten ,it-out lettin# t-e mind roam or s/atter. T-rou#- t-is pra/ti/e Bod-isattvas rea/- sin#leness o mind and eliminate t-e 8ive Coverin#s and a/tivities o desire.

Bod-isattvas ,-o see t-e ,ay s-ould pra/ti/e t-ree types o patien/eD patien/e ,it- t-e produ/tion o 1-arma% patien/e ,it- tender and /ompliant 1-arma% and patien/e ,it- non:produ/tion. 6-at is t-e patien/e o produ/tion2 6it- re#ard to various evil t-in#s su/- as bein# s/olded% beaten or killed by all bein#s% Bod-isattvas are not a e/ted% an#ry or -ate ul. Not only are t-ey patient% but t-ey are urt-ermore /ompassionate. All t-ese bein#s ,is- or #ood t-in#s% so may t-ey attain all t-ey ,is-. 6it-out releasin# su/- t-ou#-ts in t-e mind% t-ey ,ill #radually attain and understand t-e true marks o all d-armas% as i bein# per umed. 8or instan/e% a kind mot-er loves -er /-ild. +-e eeds and raises t-e /-ild. +-e does not /onsider t-e various impurities as evil; but is doubly empat-eti/ and ,is-es or t-e /-ild.s -appiness. Bra/titioners are t-e same ,ay; all bein#s do all kinds o evil but pra/titioners do not detest% retreat or turn a,ay rom pure and impure /ondu/ts. 8urt-ermore% 4 s-all personally /ause in inite bein#s t-rou#-out t-e ten dire/tions to be saved and rea/- Budd-a-ood. Be patient and not retreat% re#ret or be ri#-tened. 1o not be la5% ,eary% ear ul% or obstru/ted. 8o/us ,it- a sin#leness o mind ,-ile bein# patient ,it- su/- produ/tion usin# t-ree types o /ontemplation. 1o not t-ink about ot-er t-in#s; ,-en t-ou#-ts /ondition e5ternals% brin# t-em ba/k. T-is is /alled t-e Batien/e ,it- Brodu/tion.

9o, /an ,e be #entle and /ompliant in bein# patient ,it- t-e 1-arma2 T-ou#- Bod-isattvas -ave a/"uired t-e Batien/e ,it- Brodu/tion and embody in inite merit and virtue% t-ey kno, t-at merit and blessin#s are impermanent; at t-e same time% be ,eary o impermanen/e and /onstantly seek blessin#s% in/ludin# seekin# /onstant abidin# in t-e 1-arma or sentient bein#s. +eek t-e true marks in all d-armasD t-e d-armas o orm and ormlessness% d-armas t-at /an be seen and /annot be seen% d-armas t-at are dual and nondual% d-armas o out lo, and non:out lo,% /onditioned and un/onditioned% superior% avera#e% and in erior. 6-y are t-e si#ns o reality neit-er /onstant nor impermanent% neit-er joyous nor un-appy% neit-er empty nor not empty% and neit-er spiritual nor not spiritual2 6-y is t-ere no /onstant e5isten/e2 4t /omes rom /auses and /onditions. 8irst t-ere is none no, t-ere is e5isten/e. T-ere ore e5isten/e returns to not-in#% -en/e t-ere is no permanent e5isten/e. 6-at does it mean by no impermanen/e2 Karmi/ retribution is not lost% e5ternal sense obje/ts are elt% and /auses and /onditions #ro,; t-ere ore t-ere is no impermanen/e. 6-at does it mean by no joy2 T-ou#-ts o joy /ome rom ne, orms o su erin# due to t-e nature o impermanen/e and /onditions ,is-in# to /ome into bein#. T-ere ore t-ere is no joy. 6-at does it mean by no un-appiness2 9appiness o//urs due to eelin#s; it is #enerated by tainted desire. 9appiness is sou#-t ,it-out a /are or t-eir lives% t-at is not un-appiness. 6-at does it mean by no emptiness2 4t means t-at t-in#s enter rom t-e outside and inside and ea/- bein# eels and

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understands uni"uely. 4t is be/ause o t-e retribution o o enses and blessin#s. 4t is be/ause all bein#s believe it so% t-ere is no emptiness. 6-at does it mean by no non:emptiness2 4t means t-at union and ot-ers are true. 1ue to dis/rimination% it is unobtainable ,-en sou#-t. 4t is turned by t-e po,er o t-e mind% t-ere ore it is about no non:emptiness. 6-at doe it mean by t-e none5isten/e o #ods2 4t means t-ere is no ease. 4t is be/ause t-e realm o t-e sevent- /ons/iousness is unobtainable; t-ere ore t-ere is t-e none5isten/e o #ods. 6-at does it mean by no absen/e o #ods2 T-ere are uture lives% t-e attainment o liberation% and ea/- individual.s not /al/ulatin# ot-er t-in#s in t-e mind; t-ere ore t-e none5isten/e o t-e absen/e o #ods. 4n t-is ,ay% it does not /ome into bein# or /ease to be; it is not t-e absen/e o /omin# into bein# or /easin# to be; it is neit-er e5isten/e nor void; and it is neit-er eelin# nor atta/-ment. 6ords /ompletely /ease and t-e a/tivities o t-e mind stop. Iust as t-e nature o nirvana is t-e true mark o t-e 1-arma% ,it- t-is 1-arma% ait- is pure and reed o sta#nation and obstru/tion. Centle kno,led#e% #entle ait- and #entle dili#en/e make it t-e Tender and Compliant Batien/e ,it- t-e 1-arma. 6-at does it mean by Batien/e ,it- t-e Non:produ/tion o 1-arma2 Iust as in t-e above 1-arma o t-e marks o reality% ,isdom% ait- and vi#or stren#t-en t-e bene its to sense a/ulties% t-is is /alled Batien/e ,it- t-e Non:produ/tion o 1-arma. 8or instan/e% amon# t-e +ound 9earer d-armas% patien/e ,itt-e 1-arma is attained by developin# ,isdom% ait- and vi#or in t-e d-armas o -eat and summit. Batient individuals are patient ,it- nirvana and non:out lo, d-armas; t-is is ,-y it is /alled patien/e. 1ue to ne, attainments and ne, vie,s% t-is is /alled patien/e. Batien/e ,it- t-e 1-arma is just so too. At t-at time% t-e liberated arhat does not a/"uire t-e ,isdom o non:produ/tion. T-ey a/"uire t-e ,isdom o non:produ/tion by in/reasin# vast bene its and turn t-em into liberation not i5ed to one time. Batien/e ,it- t-e Non:produ/tion o 1-arma is just so too. T-ose ,-o -ave not rea/-ed t-e ruition o Bod-isattvas attain Batien/e ,it- t-e Non:produ/tion o 1-arma. To a/"uire t-e ruition o Bod-isattvas. true /ondu/t is /alled t-e ruition o t-e Bod-isattvas. ,ay. At t-at time% t-ey attain t-e Pratyutpanna Samadhi% #reat /ompassion amon# sentient bein#s and entry into t-e prajnaparamita door. At t-at time% all Budd-as besto, t-em ,it- an epit-et. T-ey all and be/ome reborn in t-e realm o Budd-as. All Budd-as are mind ul o t-em. All o t-eir -eavy o enses t-in and t-in ones e5tin#uis-. T-e t-ree evil realms are /ut o or t-em so t-at t-ey are al,ays reborn in t-e -eavens or amon# -umans. T-is is /alled non:retreat to an una e/ted spa/e. 7ater t-eir les- body enters t-e 1-arma body and /an /reate various trans ormations% save all bein#s% be replete ,it- t-e +i5 Baramitas and make o erin#s to all Budd-as. Tea/-in# sentient bein#s in t-e pure Budd-alands% reali@in# and ul illin# merits in t-e ten #rounds% t-ey se"uentially attain annutarasamyaksambod-i. T-is is an initial pra/ti/e o t-e dhy.na 1-arma or Bod-isattvas.

When practitioners focus in their search for the way, %hey shall contemplate whenever convenient. f they have no time and are inconvenienced, CBETA $ 1.14% &''1(11(') 61

 CBETA t would be a loss and not a gain. *ike an unborn calf fed with milk 0annot receive the milk since it is untimely. f the calf were born and fed bull horn, t cannot receive any milk since it is unwise. *ike drilling wet logs in the hopes of fire %he fire is unfeasible since it is untimely. "reak off dry twigs in the hopes of fire %he fire is unfeasible since it is unwise.

No.614

!t the juncture of attaining, know the time and measure of your deeds; 0ontemplate how much the strength of e$pedients in the mind %here are times to be diligent and times improper !ccord with the way in times proper but not others. f the mind is restless, do not be bold. "eing too bold will not win samadhi. 6ust as too many logs fuel a large pyre Which refuses to 5uell when strong winds blow. f you can regulate the mind with samadhi +ovements of breath just so let you reach samad-i. 6ust as a great fire is blown by strong winds Will e$tinguish when doused by floods. f softhearted men were la$ too, %hey should not practice drowning like so. 6ust as a few logs with no flame Will e$tinguish without the blowing wind. f they were vigorous and courageous %hey would soon attain the way with swift health like so. 6ust as a small pyre helped by much fuel, %he wind blows the bla)e but it never 5uells. f they practice renunciation and stop passivity CBETA $ 1.14% &''1(11(') 6&

 CBETA Planning to restore the renounced, they lose dharma protection 6ust as patients must take care of their health Were they to let go of renunciation, they live no more.

No.614

f they maintain the proper and impartial mind of renouncing thought Practice diligently in proper times and reali)ing the way fast, 6ust as someone who rides a tamed elephant Which obeys and does not stomp or block. f they had much lust and love a scattered mind %hey should not practice kindness and others at that time. *icentious individuals who practice kindness benefit the deluded. 6ust as patients take cold&natured medicine for cold&natured diseases. *icentious individuals with a scattered mind may contemplate impurity; 0ontemplate the truth of impurity and the mind reaches samad-i. %he dharma of practices works well in this way, 6ust as patients take warm&natured medicine for cold&natured diseases. f they had much hatred and full of rage %hey should not practice impurity at that time. !ngry people add to their hatred contemplating evil, 6ust as patients take warm&natured medicine for warm&natured diseases. f angry men practiced kindness =ever forsaking the practice of kindness, hatred dissolves. %he dharma of practices works well in this way, 6ust as patients take warm&natured medicine for cold&natured diseases. f they had much delusion with dark and shallow minds, "oth the dharmas of impurity and compassion 4nly add to their delusion and offer no help, 6ust as patients take fried medicine for wind&based diseases. People with confused and dark minds contemplate causes and conditions "y contemplating the individual truths, delusions end. %he dharma of practices works well in this way, 6ust as patients take pasty medicine for wind&based diseases. CBETA $ 1.14% &''1(11(') 6*

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6ust as a goldsmith uses a fan on the coal 9ntimely work makes him lose the dharma; 3ushing to blow without knowing the time 4r to drench it with water or to let it go. %he gold melts in high heat and dissolves Stopping before it melts, it cannot dissolve. 9ntimely e$pedients cost benefits in the dharma; f there is no benefit in the dharma, it is of no benefit. 6ust as a pharmacist faces three disease types 0an eliminate those based on cold, heat and wind. Providing appropriate medicine as the "uddha does. %he diseases of lust, anger, and delusion end with medicine. %he Sutra of Sitting #hy.na Samadhi 8as/i/le 44

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