The Single Path and the Four Wholesome Roots

Furthermore, there are three kinds of mindfulness-foundation — namely, distinguished as accomplished through hearing, through reflection, and through cultivation. Here, some say: retaining, reciting, reflecting upon, and analyzing the twelve divisions of the Buddha's own teaching is named the mindfulness-foundation accomplished through hearing; relying on hearing, reflection arises; relying on reflection, cultivation arises; and relying on cultivation, one is able to sever affliction — just as, relying on the ore, gold is extracted, and, relying on gold, a diamond is extracted, and, relying on the diamond, one is able to shatter stone and other hard substances. The Venerable Pārśva says: retaining, reciting, reflecting upon, and analyzing the twelve divisions of the Buddha's own teaching is innate wisdom; relying on innate wisdom, the mindfulness-foundation accomplished through hearing arises; relying on hearing, reflection arises; relying on reflection, cultivation arises; and relying on cultivation, one is able to sever affliction — just as, relying on the seed, the sprout is generated, and, relying on the sprout, the stem is generated, and, relying on the stem, the branches and leaves are generated, and, relying on the branches and leaves, the flowers and fruit are generated. Question: what distinguishes these three mindfulness-foundations? Some say: it is merely the name that differs — that is, this one is named the mindfulness-foundation accomplished through hearing, and so on up to, this one is named the mindfulness-foundation accomplished through cultivation.

Some say: the mindfulness-foundation accomplished through hearing, at every time, operates upon its meaning by depending on a name — that is, asking what meaning the Sūtra states, what meaning the Vinaya states, what meaning the Abhidharma states, what meaning the preceptor states, what meaning the teacher states, and what meaning the remaining treatises and commentaries state; the mindfulness-foundation accomplished through reflection operates upon its meaning either depending on a name, or without depending on a name;

the mindfulness-foundation accomplished through cultivation, at every time, operates upon its meaning apart from any name — just as three people are alike bathing in a pool: the first has not yet learned to swim,

the second has half learned, and the third has thoroughly learned. The one who has not yet learned to swim bathes, at every time, depending on the shore; the one who has half learned bathes sometimes depending on the shore and sometimes apart from the shore; and the one who has thoroughly learned bathes, at every time, apart from the shore, out in the middle of the pool — just as with the first person, so, too, with that accomplished through hearing; just as with the second person, so, too, with that accomplished through reflection; and just as with the third person, so, too, with that accomplished through cultivation. This, then, is what distinguishes these three mindfulness-foundations.

Question: of these mindfulness-foundations accomplished through hearing, reflection, and cultivation, how many kinds exist in which realm? Answer: the desire realm possesses two — namely, those accomplished through hearing and through reflection, but not through cultivation. Why is this? Because the desire realm is a realm not fixed in concentration, neither a ground of cultivation nor a ground of freedom from defilement, and, when mental application turns to cultivation, it thereupon falls into reflection instead. The form realm possesses two — namely, those accomplished through hearing and through cultivation, but not through reflection. Why is this? Because the form realm is a realm fixed in concentration, a ground of cultivation, and a ground of freedom from defilement, and, when mental application turns to reflection, it thereupon falls into cultivation instead. The formless realm possesses one — namely, that accomplished through cultivation; yet that accomplished through cultivation does not, in fact, fall within any realm at all. Other masters say: the desire realm possesses all three kinds, the rest being as already explained. Some say: the desire and form realms each possess all three kinds, the rest being as already explained. Some say: all three realms alike possess all three kinds, only that accomplished through cultivation not falling within any realm at all. Assessment: the first explanation is preferable. Question: which of these mindfulness-foundations is the cause of which? Answer: that accomplished through hearing is the cause of all three; that accomplished through reflection is the cause only of itself, not of that accomplished through hearing, since it is inferior to it, nor of that accomplished through cultivation, since they belong to different realms; and that accomplished through cultivation is the cause only of itself, not of that accomplished through hearing, since it is inferior to it, nor of that accomplished through reflection, since it is both inferior to it and belongs to a different realm. Which is the effect of which? Answer: that accomplished through hearing is the effect only of that accomplished through hearing; that accomplished through reflection is the effect of both that accomplished through hearing and through reflection, but not of that accomplished through cultivation; and that accomplished through cultivation is the effect of both that accomplished through hearing and through cultivation, but not of that accomplished through reflection.

Question: of these three mindfulness-foundations, when one manifests currently before the mind, how many does it cultivate? Answer: when that accomplished through hearing manifests currently before the mind, it cultivates only that accomplished through hearing, not that accomplished through reflection or through cultivation; when that accomplished through reflection manifests currently before the mind, it cultivates only that accomplished through reflection, not that accomplished through hearing or through cultivation. Here, when hearing or reflection manifest currently before the mind for a single moment, it is on account of habituated cultivation that this is named cultivation; it does not cultivate the future, since its own force is too weak — and it is for this reason that it cultivates only itself, not the others. When that accomplished through cultivation manifests currently before the mind, it is able to cultivate all three kinds; although that accomplished through hearing or through reflection cannot, by its own power, cultivate the future, there is, nevertheless, a sense in which future cultivation occurs by the power of another.

Question: of the mindfulness-foundations accomplished through hearing, reflection, and cultivation, how many kinds does each of the Buddha, the pratyekabuddha, and the śrāvaka possess? Answer: the Buddha possesses all three kinds, yet that accomplished through cultivation predominates in him, since he possesses spontaneous awakening together with such merits as the powers and the fearlessnesses. The pratyekabuddha, too, possesses all three, yet that accomplished through reflection predominates in him,

since he possesses awakening through his own reflection alone, without the merits of the powers and the fearlessnesses. The śrāvaka, too, possesses all three, yet that accomplished through hearing predominates in him, since he enters the noble path by hearing another's voice. As it is said:

"my noble disciples, complete with the staff of hearing, sever unwholesome dharmas and cultivate wholesome dharmas." There are, furthermore, three kinds of mindfulness-foundation — namely, the mindfulness-foundation of the consummation of verbal expression, the mindfulness-foundation of the consummation of reflection, and the mindfulness-foundation of the consummation of renunciation. It should be understood that these three are, respectively, precisely the mindfulness-foundations accomplished through hearing, reflection, and cultivation, in their own order. Yet these three kinds of mindfulness-foundation — hearing, and the rest — may every one of them alike be named accomplished through hearing. As it is said:

"through much hearing, one is able to know the Dharma; through much hearing, one is able to be free of transgression; through much hearing, one relinquishes what is meaningless; through much hearing, one attains nirvāṇa." Every one of them alike may also be named accomplished through reflection. As it is said: "volition is karma; consideration is wisdom" — what is there spoken of as consideration is precisely what is accomplished through reflection. Every one of them alike may also be named accomplished through cultivation, as it is said: "what is the dharma that should be cultivated? It is every wholesome conditioned dharma."

Question: what is the effortful practice preliminary to mindfulness-foundation? And what is the order in which the self-characteristic-and-own-nature kind, the mixed-object kind, and the mindfulness-foundations accomplished through hearing, reflection, and cultivation arise? Answer: the contemplation of impurity, mindfulness of breathing, and the mental application on the elements — these are named the effortful practice preliminary to mindfulness-foundation. Taking this as what precedes, one enters the self-characteristic-and-own-nature mindfulness-foundation of the body; taking the mindfulness-foundation of the body as what precedes, one enters the self-characteristic-and-own-nature mindfulness-foundation of feeling; taking the mindfulness-foundation of feeling as what precedes, one enters the self-characteristic-and-own-nature mindfulness-foundation of mind; and taking the mindfulness-foundation of mind as what precedes, one enters the self-characteristic-and-own-nature mindfulness-foundation of dharmas. From the self-characteristic-and-own-nature mindfulness-foundation of dharmas, the mixed-object mindfulness-foundation of dharmas arises. From the mixed-object mindfulness-foundation of dharmas, the threefold contemplation arises. From the threefold contemplation, the mindfulness-foundation of the body accomplished through hearing arises,

first taking up the modes of activity of impermanence and so on up to non-self, arising by taking the truth of suffering as its object; next taking up the modes of activity of cause and so on up to condition, arising by taking the truth of origin as its object; and next taking up the modes of activity of the path and so on up to egress, arising by taking the truth of the path as its object. Immediately following this, the mindfulness-foundations of feeling and of mind accomplished through hearing arise, each likewise taking up its own twelve modes of activity, arising by taking the three truths as its object. Immediately following this, the mindfulness-foundation of dharmas accomplished through hearing arises, first taking up the modes of activity of impermanence and so on up to non-self, arising by taking the truth of suffering as its object; next taking up the modes of activity of cause and so on up to condition, arising by taking the truth of origin as its object; next taking up the modes of activity of cessation and so on up to release, arising by taking the truth of cessation as its object; and next taking up the modes of activity of the path and so on up to egress, arising by taking the truth of the path as its object. Immediately following the mindfulness-foundation of dharmas accomplished through hearing,

the mindfulness-foundation of the body accomplished through reflection arises, taking up its twelve modes of activity, arising by taking the three truths as its object. Immediately following this, the mindfulness-foundation of feeling arises, taking up its twelve modes of activity, arising by taking the three truths as its object. Immediately following this, the mindfulness-foundation of mind arises, taking up its twelve modes of activity, arising by taking the three truths as its object. Immediately following this, the mindfulness-foundation of dharmas arises, taking up its sixteen modes of activity, arising by taking the four truths as its object. From the mindfulness-foundation of dharmas accomplished through reflection, the mindfulness-foundation of dharmas accomplished through cultivation arises, first taking up the modes of activity of impermanence and so on up to non-self, arising by taking the truth of suffering as its object; next taking up the modes of activity of cause and so on up to condition, arising by taking the truth of origin as its object; next taking up the modes of activity of cessation,

and so on up to release, arising by taking the truth of cessation as its object; and next taking up the modes of activity of the path and so on up to egress, arising by taking the truth of the path as its object. This mindfulness-foundation of dharmas, taking up sixteen modes of activity by taking the four truths as its object in just this way, is named the initial stage of heat. This, then, is the order in which the self-characteristic-and-own-nature kind, the mixed-object kind, and the mindfulness-foundations accomplished through hearing, reflection, and cultivation arise, drawn forth by the effortful practice preliminary to mindfulness-foundation. Question: why do the mindfulness-foundations accomplished through hearing and through reflection each first give rise to the mindfulness-foundation of the body, taking up twelve modes of activity by taking the three truths as its object, only afterward giving rise to the other mindfulness-foundations, whereas the mindfulness-foundation accomplished through cultivation first gives rise directly to the mindfulness-foundation of dharmas, taking up sixteen modes of activity by taking the four truths as its object? Answer: because it is a disposition never before attained, the modes of activity are attained only gradually — the coarse aggregate is contemplated first, and the subtle aggregate afterward. Among the five aggregates, the form-aggregate is the coarsest, and hence it is contemplated first, giving rise to the mindfulness-foundation of the body first. Yet, since the body, feeling, and mind are all alike subsumed under the three truths, the mindfulness-foundation of the body takes up twelve modes of activity by taking the three truths as its object. In this way, the mindfulness-foundation of the body accomplished through hearing draws forth the mindfulness-foundation of feeling accomplished through hearing, the mindfulness-foundation of feeling accomplished through hearing draws forth the mindfulness-foundation of mind accomplished through hearing, and the mindfulness-foundation of mind accomplished through hearing draws forth the mindfulness-foundation of dharmas accomplished through hearing — and this mindfulness-foundation of dharmas accomplished through hearing takes up sixteen modes of activity by taking the four truths as its object. Once the four mindfulness-foundations accomplished through hearing have been gradually perfected, they are then able to draw forth the four mindfulness-foundations accomplished through reflection; and, once the four mindfulness-foundations accomplished through reflection have been gradually perfected, they are further able to draw forth the mindfulness-foundation of dharmas accomplished through cultivation. Since this is a disposition already attained before, its modes of activity remain firm and stable with respect to every aggregate — and hence it first gives rise directly to the mindfulness-foundation of dharmas,

first taking the truth of suffering as its object, taking up four modes of activity, and so on up to, lastly taking the truth of the path as its object, taking up four modes of activity. As a sūtra states: cultivating the mindfulness-foundation of the straight, right vow in this way is able to break through ignorance and give rise to illumination. Here it may be asked: what is meant by "cultivating the mindfulness-foundation of the straight, right vow"? Some say: this refers to the patient acceptance of the cognition of the Dharma of suffering — it is by this that ignorance is broken through, the ten latent tendencies abandoned by seeing suffering in the desire realm thereby giving rise to illumination, this illumination being the cognition of the Dharma of suffering. Some say: this refers to the patient acceptance of the subsequent cognition of the path — it is by this that ignorance is broken through, the fourteen latent tendencies abandoned by seeing the path in the form and formless realms thereby giving rise to illumination, this illumination being the subsequent cognition of the path. Some say: this refers to the vajra-like concentration — it is by this that ignorance is broken through, the weakest-of-the-weak grade of affliction of the sphere of neither-perception-nor-non-perception thereby giving rise to illumination, this illumination being the cognition of exhaustion. Some say: this refers to every uninterrupted path — it is by this that ignorance is broken through, the class of affliction severed by each thereby giving rise to illumination, this illumination being the path of liberation of that same class. The Venerable Pārśva says: this refers to the wholesome wisdom subsumed under skillful expedient means, named cultivating the mindfulness-foundation of the straight, right vow — it is by this that ignorance is broken through, the three unwholesome roots thereby giving rise to illumination, this illumination being the three wholesome roots.

As the Bhagavān spoke in verse, saying:

"once entangled in the thicket of the net, who can lead one where there is no craving? The Buddha's own conduct is boundless — with no track at all, what track could lead him?" Here, "the Buddha's own conduct" refers to the four mindfulness-foundations. Question: did the Buddha attain the very limit of mindfulness-foundation before entering final nirvāṇa, or did he enter final nirvāṇa without having attained that limit? Either way, what difficulty follows? If it is said that he attained it, then why does the verse say that the Buddha's own conduct is boundless? If he did not attain it, then why does it say that, at the time the Buddha attained the cognition of exhaustion, the matter was thoroughly and perfectly consummated? Answer: there is a sense in which one may speak of attaining the limit, and a sense in which one may speak of not attaining the limit — that is, with reference to drawing something forth, one may speak of attaining the limit, whereas with reference to actually making use of it, one may speak of not attaining the limit. Furthermore, with reference to having acquired it, one may speak of attaining the limit, whereas with reference to it still residing within the body, one may speak of not attaining the limit. Furthermore, with reference to having accomplished it, one may speak of attaining the limit, whereas with reference to its manifesting before the mind, one may speak of not attaining the limit.

As a sūtra states: what is named the domain not proper to a monk? It should be said: the five exquisite sensual pleasures. What, then, is named the domain proper to a monk? It should be said: the four mindfulness-foundations. Question: the five exquisite sensual pleasures, too, fall within mindfulness-foundation in some sense — why, then, are they spoken of as not its proper domain?

Answer: this is said with reference to the one who observes them — that is, if one observes them improperly, this is named not the proper domain; if one observes them properly, this is named the proper domain.

As a sūtra states: there are three mindfulness-foundations that a noble one should cultivate — only if a noble one has thoroughly cultivated these should he then guide an assembly. What are the three? That is, when the Tathāgata, teaching the Dharma to his disciples, gives rise to profound compassion, a mind of benevolent pity, telling them, "this is for your benefit, this is for your ease, this is for your benefit and ease," and, if the assembly of disciples is respectful, attentive, dwelling in a mind receptive to instruction, practicing the Dharma in accordance with the Dharma, not transgressing the noble teaching, and undertaking the trainee's own precepts, the Tathāgata, with respect to them, neither rejoices nor exults, but dwells only in correct equanimity, correct mindfulness, and correct awareness — this is named the first mindfulness-foundation; only if a noble one has thoroughly cultivated this should he then guide an assembly. Furthermore, when the Tathāgata, teaching the Dharma to his disciples, gives rise to profound compassion, and so on up to a mind of benevolent pity, telling them, "this is for your benefit, this is for your ease, this is for your benefit and ease,"

if the assembly of disciples is disrespectful, inattentive, not dwelling in a mind receptive to instruction, not practicing the Dharma in accordance with the Dharma, transgressing the noble teaching, and not undertaking the trainee's own precepts, the Tathāgata, with respect to them, harbors no resentment or anger, and no grief or sorrow, but dwells only in correct equanimity, correct mindfulness, and correct awareness — this is named the second mindfulness-foundation; only if a noble one has thoroughly cultivated this should he then guide an assembly. Furthermore, when the Tathāgata, teaching the Dharma to his disciples, gives rise to profound compassion, and so on up to, "this is for your benefit and ease," if a portion of the assembly of disciples is respectful, attentive, and so on up to undertaking the trainee's own precepts, while another portion of the assembly of disciples is disrespectful, inattentive, and so on up to not undertaking the trainee's own precepts, the Tathāgata, at that time, with respect to those who receive it respectfully, neither rejoices nor exults, and, with respect to those who do not receive it respectfully, harbors no resentment or anger, and no grief or sorrow, but dwells only in correct equanimity, correct mindfulness, and correct awareness — this is named the third mindfulness-foundation; only if a noble one has thoroughly cultivated this should he then guide an assembly. Question: if so, then there ought to be only two mindfulness-foundations — namely, with respect to respectful reception and with respect to disrespectful reception — why, then, are three kinds spoken of? Answer: since there are three kinds of assembly, three kinds are spoken of accordingly — that is, there is an assembly that receives it entirely with respect, an assembly that receives it entirely without respect, and an assembly of which one portion receives it with respect and another portion without respect — and it is accordingly that three mindfulness-foundations are spoken of. Question: if so, then seven mindfulness-foundations ought to be spoken of — namely, the previous four together with these three. Answer: these three, here, fall within the previous four, since all three alike are subsumed under the previously discussed mixed-object, external dharma-mindfulness-foundation. Question: when the Buddha teaches the Dharma, if all receive it with respect, then there ought to be no need for three mindfulness-foundations; but if there are some who receive it without respect, would this not mean that the World-Honored One rains down the rain of the true Dharma upon a field, or a vessel, unfit for it — and that the Buddha's own teaching of the Dharma would thereby be in vain? Answer: the World-Honored One teaches the Dharma to people wishing them to understand it; if a given person does not understand it, there are, nevertheless, gods who are able to understand it — and it is thus that mindfulness-foundation is of three kinds, and the Buddha's teaching of the Dharma is still not in vain. Why is this? Because it is on account of a person's not understanding that mindfulness-foundation is of three kinds, while, since the gods are able to understand it, the rain of the Dharma is not rained down upon a field, or a vessel, unfit for it at all. Some say: when the Buddha teaches the Dharma, he wishes this or that sentient being to attain the fruit of arhatship; if that being does not attain the fruit of arhatship but instead attains the fruit of non-return, mindfulness-foundation is thereby of three kinds, and the Buddha's teaching of the Dharma is still not in vain. Why is this? Because it is on account of not attaining the fruit of arhatship that mindfulness-foundation is of three kinds, while, since the fruit of non-return is attained, the teaching of the Dharma is not in vain. Furthermore, when the Buddha teaches the Dharma, he wishes this or that sentient being to attain the fruit of non-return; if that being does not attain the fruit of non-return but instead attains the fruit of once-return, this is to be explained at length exactly as before; and, in just the same way, wishing beings to attain the fruit of once-return, the fruit of stream-entry, the wholesome roots conducive to penetration, the wholesome roots conducive to liberation, or the wholesome roots conducive to merit, proceeding successively in this order, is likewise to be explained at length in just the same way. Furthermore, when the Buddha teaches the Dharma, he wishes this or that sentient being to attain a fruit visible in the present life; if that being does not attain a fruit visible in the present life, yet is nevertheless able to plant a wholesome root for the future, mindfulness-foundation is thereby likewise of three kinds, and the Buddha's teaching of the Dharma is still not in vain, to be explained at length as before. Question: why is it that, when disciples receive his instruction with respect, the Buddha gives rise to no joy, and, when they do not receive it with respect, the Buddha gives rise to no sorrow? Answer: the Buddha knows that sentient beings differ in disposition in just this way — one of malicious intent behaves badly, and one of wholesome intent behaves well; were one of malicious intent instead to behave well, joy might indeed arise with respect to him, and were one of wholesome intent instead to behave badly, sorrow might indeed arise with respect to him — but it is simply not so, since their dispositions differ. It is just as knowing that external substances differ in kind — iron ore yields iron, and gold ore yields gold — and hence, in the course of smelting and refining, one's mind gives rise to no sorrow upon obtaining iron from iron ore, nor to any joy upon obtaining gold from gold ore; were the outcome, instead, to run contrary to this, sorrow or joy might indeed arise — but no such thing occurs, since the kinds themselves differ. It is the same with the World-Honored One: knowing that sentient beings differ in disposition, he gives rise to neither sorrow nor joy. Some say: the Buddha has already thoroughly severed the dharmas of craving and aversion — that is, joy resembles craving, and sorrow resembles aversion, and, since the Buddha has already thoroughly severed both craving and aversion, he is without sorrow or joy. Others, further, say: the Buddha, having already thoroughly cultivated emptiness as his very root, reflects as follows: who is it that shows respect, and who is it that does not? — and, since all is nothing but an empty aggregation of formations, he gives rise to neither sorrow nor joy with respect to any assembly.

As a sūtra states: there is a single path leading to the purification of sentient beings — namely, the four mindfulness-foundations, and so on at length. Question: why is it named the single path? Is it named the single path because it is able to transcend a single realm, or because it is able to transcend a single destiny, or because it is able to transcend a single kind of birth, or because it is able to penetrate a single truth, or because it is able to reach a single culmination,

or because there is but a single path at all, that it is named the single path? Either way, what difficulty follows? If it is named the single path because it is able to transcend a single realm, then it is not the single path, since there are three realms. If it is named the single path because it is able to transcend a single destiny, then, likewise, it is not the single path, since there are five destinies. If it is named the single path because it is able to transcend a single kind of birth, then, likewise, it is not the single path, since there are four kinds of birth. If it is named the single path because it is able to penetrate a single truth, then, likewise, it is not the single path, since there are four truths. If it is named the single path because it is able to reach a single culmination, then, likewise, it is not the single path, since culmination is of two kinds — first, the culmination of the matter itself, and second, the culmination of function. If it is named the single path because there is but a single path at all, then, likewise, it is not the single path, since the path is of many kinds — namely, the path of the faith-follower, the path of the Dharma-follower, the path of one liberated by conviction, the path of one who has arrived through insight, the path of one liberated dependent on time, and the path of the unshakeable type. How, then, can it be said that there is a single path? Answer: it is named the single path both by the reasons already stated and by further reasons. As for the reasons already stated: it is named the single path because it is able to transcend a single realm — namely, the formless realm, since one who transcends this realm

is never again born into any of the three realms. It is also named the single path because it is able to transcend a single destiny — namely, the heavenly destiny, since one who transcends this destiny never again proceeds to any of the five destinies. It is also named the single path because it is able to transcend a single kind of birth — namely, miraculous birth, since one who transcends this kind of birth never again receives any of the four kinds of birth. It is also named the single path because it is able to penetrate a single truth — namely, the truth of the path, since this truth has, from beginningless time, never yet been attained, nor yet been penetrated. It is also named the single path because it reaches a single culmination — namely, the culmination of the matter itself, since the culmination of cultivation's own function is always in service of attaining the culmination of the matter itself. It is also named the single path because there is but a single path at all —

namely, the noble path. Question: are there not the path of the faith-follower, and so on up to the path of one liberated dependent on time — would this not mean that there are, in fact, many paths? Answer: all of these alike proceed toward the cessation of suffering, and it is for this reason that they are named a single path. Just as they proceed toward the cessation of suffering, so, too, are they spoken of as proceeding toward the cessation of existence, the cessation of the world, the cessation of birth-and-death, and the cessation of the flow of transmigration,

and toward the very cessation of birth, aging, sickness, and death. This, then, is named the single path by reason of what has already been stated. As for "further reasons": these refer to there being no alternative destination, no falling back, arriving at the liberation from which there is no falling back, and arriving at the single destination that turns its back on all five destinies — as it is said, nirvāṇa is the arhat's own destination. It is by such meanings as these that it is named the single path. Others, further, say: it is named the single path because it is able to counteract every alternative path — that is, the various non-Buddhist schools variously hold fasting to be the path, or following the course of the sun to be the path, or lying in ashes, drinking the wind, imbibing water, eating raw vegetables, consuming only fruit, going naked, wearing coarse garments, or lying upon uneven ground, each taking these to be the path — and it is in order to counteract these alternative paths that the Buddha spoke of the single path. His meaning here is this: those various paths are none of them the true path at all, but are merely wicked, deviant, and false paths, paths habitually followed by the unwholesome, not paths habitually followed by any wholesome person — why is this? Because the true path is one alone, namely the four mindfulness-foundations. Some, further, say: it is named the single path because it is able to lead to the single gate of the palace of liberation — and here the parable told in the Uttarika Sūtra should be cited. As that sūtra relates: the Buddha told Uttarika: it is just as with a frontier city of the realm, whose walls are firm and thick, whose towers for repelling the enemy, parapets, and watch-windows are all fully equipped, possessing but a single gate, entrusted to the charge of a single gatekeeper — one who is intelligent, learned, and well trained, who admits whoever ought to be admitted and turns away whoever ought to be turned away, and who patrols the city continually to inspect it, so that not even the passage of a beast goes unnoticed, let alone that of some other gate. Uttarika, you should know that, although that gatekeeper does not know how many sentient beings enter and leave the city on any given day, he nevertheless knows for certain that all who enter and leave do so through this one gate, and not through any other. It is the same with the Tathāgata: although he does not deliberately attend to knowing how many sentient beings have already entered final nirvāṇa, or how many sentient beings will enter final nirvāṇa in the future, he nevertheless knows for certain that every sentient being who has already entered final nirvāṇa, or has not yet entered final nirvāṇa, does so by way of this one path, and not by way of any other. It is for this reason that it is named the single path, on account of being able to lead to the single gate of the palace of liberation.

Question: are the right efforts, the bases of supernatural power, the faculties, the powers, the awakening-factors, and the path-factors also the single path, or not? If they are, then why does that sūtra speak only of mindfulness-foundation as the single path, and not of the others? If they are not, then why is only mindfulness-foundation the single path, and not the others? Answer: it should be said that they, too, are the single path. Question: if so, then why does that sūtra not mention them? Answer: that it ought to be mentioned, yet is not mentioned,

should be understood as having a further significance to it. Some say: once mindfulness-foundation has been spoken of, the right efforts and the rest should be understood as having already been spoken of as well. Some say: mindfulness-foundation is both the single path and a path, whereas the right efforts and the rest are the single path but not, strictly, a path, since they are not entirely wisdom. Some say: mindfulness-foundation's own function remains constantly predominant from the very ground of the beginner's own practice all the way through to the cognitions of exhaustion and of non-arising, whereas the right efforts and the rest are not so. Some say: mindfulness-foundation is able to analyze the self-characteristic and shared characteristic of every dharma, to establish the self-characteristic and shared characteristic of every dharma, and to damage the ignorance regarding events and the ignorance regarding the object, operating among every dharma without increase or decrease, whereas the right efforts and the rest are not so. Some say: mindfulness-foundation is like one possessing sight, able to lead the rest, who are like the blind —

the factors of enlightenment proceed toward the palace of nirvāṇa with no alternative destination, just as one with clear sight leads the blind, causing them to follow the correct road and not to walk any wrong path — mindfulness-foundation is just the same, and it is for this reason that that sūtra speaks only of mindfulness-foundation as the single path, and does not mention the others.

As a sūtra states: there is a single path able to purify sentient beings, to make them transcend grief and sorrow, and so on up to, able to enable them to realize the dharma that accords with correct principle,

that is, the noble right concentration, together with its causes and conditions and its supporting equipment. Question: why does the World-Honored One sometimes speak of wisdom as the single path, and sometimes speak of concentration as the single path? Answer: he speaks according to whichever quality the sentient being being converted still lacks — that is, the sentient being being converted may lack calm-abiding, or may lack insight; if he lacks calm-abiding, the Buddha teaches concentration as the single path;

if he lacks insight, the Buddha teaches wisdom as the single path — this wisdom being precisely the mindfulness-foundation already discussed above, since mindfulness-foundation has wisdom as its own intrinsic nature.

As a sūtra states: if one is able to accomplish the four mindfulness-foundations, one is thereby able to accomplish correct principle; if one is able to accomplish correct principle, one is thereby able to accomplish the noble path; if one is able to accomplish the noble path, one is thereby able to accomplish the deathless; and if one is able to accomplish the deathless, one is thereby able to gain liberation from birth, aging, sickness, death, grief, lamentation, sorrow, and every scorching affliction. Question: what distinguishes mindfulness-foundation, correct principle, the noble path, and the deathless? Answer: it is merely the name that differs — that is, this one is named mindfulness-foundation, and so on up to, this one is named the deathless. Some say: "mindfulness-foundation" displays mindfulness-foundation itself; "correct principle" displays the right efforts, the bases of supernatural power, the faculties, the powers, and the awakening-factors; "the noble path" displays the path-factors; and "the deathless" displays their fruit. Some say: "mindfulness-foundation" displays the mindfulness-foundation of objective support; "correct principle" displays the mixed mindfulness-foundation; "the noble path" displays the mindfulness-foundation of intrinsic nature; and "the deathless" displays their fruit. Some say: "mindfulness-foundation" displays the mindfulness-foundation accomplished through hearing; "correct principle" displays that accomplished through reflection; "the noble path" displays that accomplished through cultivation; and "the deathless" displays their fruit. Some say: "mindfulness-foundation" displays the mindfulness-foundation of the consummation of verbal expression; "correct principle" displays the mindfulness-foundation of the consummation of reflection; "the noble path" displays the mindfulness-foundation of the consummation of renunciation; and "the deathless" displays their fruit. Some say: "mindfulness-foundation" displays the path of seeing; "correct principle" displays the path of cultivation; "the noble path" displays the path of the non-trainee — and the same holds, correspondingly, for the ground of seeing, the ground of cultivation, and the ground of the non-trainee; and "the deathless" displays their fruit. Some say: "mindfulness-foundation" displays the faculty of coming to know what was not yet known; "correct principle" displays the faculty of having already known; "the noble path" displays the faculty of one complete in knowledge; and "the deathless" displays their fruit. This, then, is what distinguishes mindfulness-foundation, correct principle, the noble path, and the deathless.

Does one who cultivates the mindfulness-foundation of the body thereby cultivate that of feeling? — and so on at length. Cultivation is of four kinds: cultivation as attainment, as habituation, as counteraction, and as elimination. Cultivation as attainment and as habituation refers to every wholesome conditioned dharma; cultivation as counteraction and as elimination refers to every contaminated dharma. The Western masters say: cultivation is of six kinds — namely, the previous four, together with cultivation as guarding and cultivation as analysis. Cultivation as guarding refers to cultivating the faculties, as it is said: these six faculties, well regulated, well guarded, well kept, and well protected, are able to bring about a pleasant retribution in the future. Cultivation as analysis refers to cultivating the body, as it is said: this body has hair, body-hair, nails, and teeth, and so on at length. The masters of Kashmir say: these latter two kinds of cultivation are subsumed under the previous cultivation as counteraction and as elimination — the meaning of these four kinds of cultivation is explained at length as in the Knowledge Aggregate and elsewhere. Here, the treatise is composed with reference to two kinds of cultivation — namely, cultivation as attainment and as habituation. With reference to these two kinds of cultivation, cultivating mindfulness-foundation differs across the various stages — that is, within the stage of the initial heat, taking the three truths, and the dharma-mindfulness-foundation,

mindfulness-foundation is cultivated in the present, and four are cultivated in the future; a single mode of activity is cultivated in the present, and four are cultivated in the future — this being same-class cultivation, not different-class. The dharma-mindfulness-foundation taking the truth of cessation as its object is cultivated in the present, and this very same one alone is cultivated in the future; a single mode of activity is cultivated in the present, and four are cultivated in the future —

this, too, being same-class cultivation, not different-class, since it is not the case that the initial observation of the cessation of the aggregates is able to cultivate the path that takes the aggregates as its object. As for the stage of the increasing heat, taking the three truths,

any one of the four mindfulness-foundations is cultivated in the present, and four are cultivated in the future — this being both same-class and different-class cultivation; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. The dharma-mindfulness-foundation taking the truth of cessation as its object is cultivated in the present, and four are cultivated in the future; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. Question: why is it that the initial heat is cultivated only same-class, not different-class, whereas the increasing heat is cultivated both same-class and different-class?

Answer: the initial heat is a disposition never before attained; since, upon first taking a truth as its object, the force of its mode of activity is weak, it is cultivated only same-class, not different-class.

As for the increasing heat, this is a disposition already attained before; since, having already taken a truth as its object, the force of its mode of activity is strong and superior, it is able to be cultivated both same-class and different-class. Within the stage of the initial summit, taking the four truths, the dharma-mindfulness-foundation is cultivated in the present, and four are cultivated in the future — this being both same-class and different-class cultivation; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. Within the stage of the increasing summit, taking the three truths, any one of the four mindfulness-foundations is cultivated in the present, and four are cultivated in the future — this being both same-class and different-class cultivation; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. The dharma-mindfulness-foundation taking the truth of cessation as its object is cultivated in the present, and four are cultivated in the future; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. Within both the initial and the increasing stage of patient acceptance, taking the four truths, the dharma-mindfulness-foundation is cultivated in the present, and four are cultivated in the future — this being both same-class and different-class cultivation; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. Question: why is it that, within both the initial and the increasing stage of patient acceptance, only the dharma-mindfulness-foundation is cultivated in the present? Answer: because patient acceptance, being close to the path of seeing, resembles the path of seeing — just as, within the path of seeing, only the dharma-mindfulness-foundation is cultivated in the present, so, too, is patient acceptance. The Venerable Ghoṣa says: of the wholesome roots conducive to penetration, two reside in the desire realm — namely, heat and summit — and two reside in the form realm — namely, patient acceptance and the supreme mundane dharma. According to this position, the dharma-mindfulness-foundation of the initial patient acceptance, taking the three truths, is cultivated in the present, and four are cultivated in the future; a single mode of activity is cultivated in the present, and four are cultivated in the future — this being same-class cultivation, not different-class. The dharma-mindfulness-foundation taking the truth of cessation as its object is cultivated in the present, and this very same one alone is cultivated in the future, since it is not the case that the initial observation of the cessation of the aggregates is able to cultivate the path that takes the aggregates as its object — hence a single mode of activity is cultivated in the present, and four are cultivated in the future, this being same-class cultivation, not different-class. Any one of the four mindfulness-foundations of the increasing patient acceptance, taking the three truths, is cultivated in the present, and four are cultivated in the future — this being both same-class and different-class cultivation; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. The dharma-mindfulness-foundation taking the truth of cessation as its object is cultivated in the present, and four are cultivated in the future; a single mode of activity is cultivated in the present, and sixteen are cultivated in the future. Question: why is it that the initial patient acceptance is cultivated only same-class, while the increasing patient acceptance is cultivated different-class as well? Answer: to be explained at length as before. Assessment: the earlier explanation is preferable; yet, since the wholesome roots conducive to penetration accord with the path of seeing, at the stage of their initial arising, only the dharma-mindfulness-foundation is cultivated in the present throughout, while, at the increasing stage, any one of the four mindfulness-foundations may manifest before the mind — and, since the stage of the initial patient acceptance is close to the path of seeing, only the dharma-mindfulness-foundation is cultivated in the present at every moment. At the stage of the supreme mundane dharma, likewise, only the dharma-mindfulness-foundation is cultivated in the present, and four are cultivated in the future; a single mode of activity is cultivated in the present, and four are cultivated in the future — this being same-class cultivation, not different-class. Question: the supreme mundane dharma, too, is a disposition already attained before, whose mode of activity has already taken a truth as its object — why, then, is it cultivated only same-class, not different-class? Answer: the supreme mundane dharma is the wholesome root nearest of all to the path of seeing, most closely resembling the path of seeing — just as, within the path of seeing, cultivation is only same-class, not different-class, so, too, is the supreme mundane dharma. Some say: the supreme mundane dharma is that which immediately precedes and prepares the way for the path of seeing, and hence, like the path of seeing, its cultivation is only same-class. Some say: the supreme mundane dharma possesses only exactly this many modes of activity capable of being cultivated at all — just as one already stripped naked has no further garment left to be taken from him. It should be understood that the superior grade of patient acceptance is likewise so; within the remaining stages of patient acceptance, as the object is progressively reduced, the modes of activity of that mindfulness-foundation are correspondingly not cultivated — this should be understood accordingly.