One Rain, Six Stages

As for the concentration holy practice: this is, in brief, of three kinds — first, mundane dhyāna; second, world-transcending dhyāna; third, the highest dhyāna. Mundane dhyāna is, in turn, of two kinds: first, the root dhyāna of flavor — obscured, tainted, and indeterminate; second, the root pure dhyāna — unobscured, untainted, and determinate. "Root" means the very root of both mundane and world-transcending dharmas. The Larger Perfection of Wisdom Sūtra says: "Every buddha's attaining the path, turning the wheel of the Dharma, and entering nirvāṇa, all take place within dhyāna." If one is able to contemplate the root deeply, one thereby gives rise to the surpassingly wondrous and superior concentrations — hence, it is called "root." "Obscured" means realizing it in darkness, without the wisdom of contemplation. "Tainted" means giving rise to craving for its flavor at every stage. "Indeterminate" means its objects are not clearly distinguished. This is of three grades — dhyāna, the immeasurable, and emptiness — that is, the twelve dhyānas together.

In first cultivating the expedient means, one should skillfully distinguish wind and panting from correct breath, clearly recognizing the correct breath itself, and count it calmly and slowly, never letting the count increase or decrease. Once the counting becomes subtle and fine, skillfully understanding how to shift one's focus and adjusting it to what is fitting, one thereby verifies the preceding expedient dharma. Whether one's dwelling is coarse or fine, in either case the dharma of sustaining the body arises, and one advances to attain the concentration of the desire realm, or the concentration on the verge of the first dhyāna. The eight sensations arise and stir, and the five factors are accomplished — this is the arising of the first dhyāna.

The Treatise says: "Having already attained freedom from the fire of lust, one gains the concentration of cool refreshment — like a person greatly oppressed by heat who, entering a cold pool, feels joy," and so on. As for wishing to advance upward, leaving the lower stage behind: the ordinary person relies on the sixfold contemplation of activity, while the Buddha's disciples for the most part cultivate the eight noble lineages.

Within the first dhyāna's own factors of applied and sustained thought, the practitioner grows weary of and turns away from applied and sustained thought, taking the first dhyāna itself as suffering. The two dharmas of coarseness and obstruction stir and disturb the concentrated mind, and are thus suffering: since joy and bliss arise from these two dharmas, they are coarse; and since these two dharmas obscure the higher concentration, they are an obstruction. The second dhyāna differs from this, and is named superior, wondrous, and transcending. In sum: first, knowing the fault and no longer accepting attachment to it; second, reproaching it; third, analyzing and breaking it apart — through these, one attains freedom from the first dhyāna, and this is the mark of cultivating the second dhyāna. Skillfully clinging to this weariness, one becomes inwardly and outwardly limpid and clear, arising together with joy, and the four factors are accomplished. Hence the Treatise says: "For this reason, once applied and sustained thought are removed, one enters the single sphere of consciousness, and, since the inner mind is pure, concentration arises and joy and bliss are attained," and so on. Within the second dhyāna, having already left applied and sustained thought behind, one can no longer make use of them as an expedient means. On emerging from concentration, cultivating weariness of the lower and advancing toward the higher likewise has its own sixfold contemplation, just as in the method for abandoning the first dhyāna, and so on. At that time, dissolving away all dependence on the inner and outer alike, arising together with bliss, the five factors are accomplished. Hence the Treatise says: "Because of craving, there is suffering; once joy is lost, sorrow arises; being free of suffering, bliss, and the body's ease, one relinquishes mindfulness itself along with any further expedient means," and so on. Wishing to grow weary of the lower and advance toward the higher likewise has its own sixfold contemplation, as before, and so on. Through skillful cultivation, the mind opens wide and becomes bright and clear, the in-and-out breath is cut off, arising together with equanimity, empty, bright, and utterly still, and the four factors are accomplished. If one is able to know the affliction even within bliss, one sees the great ease of the unmoving. Sorrow and joy, already removed before, and suffering and bliss, now likewise cut off, and so on.

Once the practitioner has inwardly realized the four dhyānas, wishing to outwardly cultivate merit and virtue, he should study the four immeasurable minds. These may be cultivated either generally or individually. As for the general cultivation: the Treatise says: "This loving-kindness can be cultivated in the interval among the four dhyānas of the form realm" — this statement refers to the general approach. As for individual cultivation: the first dhyāna, having applied and sustained thought as its own discriminating factors, makes compassion easy to cultivate there; the joy-factor makes sympathetic joy easy to cultivate; the bliss-factor makes loving-kindness easy to cultivate; the one-pointedness-factor makes equanimity easy to cultivate. Again: the first dhyāna makes compassion easy to cultivate; the second dhyāna makes sympathetic joy easy to cultivate; the third dhyāna makes loving-kindness easy to cultivate; the fourth dhyāna makes equanimity easy to cultivate — these, then, are the respective places for cultivating the four immeasurable concentrations. Again, at the time of cultivation, one takes as one's object another person's leaving suffering and gaining happiness, and enters concentration upon the mark of joy and equality; and at the moment it is brought forth, one inwardly attains the dharma of joy, bliss, and equality, while outwardly seeing that other person leave suffering and gain happiness — or one may inwardly attain it without outwardly seeing it, or outwardly see it without inwardly attaining it; the correct and the deviant should be distinguished accordingly, and so on.

The practitioner, wishing to leave the cage of form behind, cultivates the four formless attainments. Extinguishing form while preserving mind, mind depending on mind in succession — hence, they are named the "four formless" attainments. As for the expedient means: one must reproach form as the very root of suffering — hunger, thirst, cold, and heat are all a mass of suffering built from form — and praise emptiness as pure and wondrous, free of every oppression. Passing beyond all form, according with the formless concentration, neither suffering nor pleasant, one's cultivation redoubles and increases all the more. Within this deep concentration, one sees only empty space, with no mark of form remaining at all, and the mind is without any scattering. Again, since the concentration of emptiness is attained, one passes beyond the form realm — hence, it is named "passing beyond every mark of form"; the dharma of emptiness sustains the mind, so that every various mark of form is unable to arise — hence, it is named "extinguishing the mark of resistance"; having already attained the concentration of emptiness, one is decisively able to relinquish the dharma of form, no longer recollecting or longing for it — hence, it is named "no longer thinking of the various marks of form," and so on. Reproaching the lower and clinging toward the higher each has its own expedient means, treated fully in the Dhyāna Gate, and so on. This closes the root dhyāna of flavor.

As for the root pure dhyāna: unobscured, untainted, and determinate, the very opposite of what came before. This, too, is of three grades: the six wondrous gates, the sixteen special excellences, and the penetrating-and-clear dhyāna, and the rest. Nirvāṇa is itself wondrous, and these six are able to lead through to it — hence, they are named the six wondrous gates. These three dharmas are taught according to three kinds of capacity: for one whose capacity for wisdom predominates, the six wondrous gates are taught, since each and every one of these gates is able to bring forth the uncontaminated already within the desire realm itself. For one whose capacity for concentration predominates, the sixteen special excellences are taught, since the lower stages do not bring forth the uncontaminated there, and only once dhyāna is fulfilled in the higher stage can awakening be attained. For one whose capacities of concentration and wisdom are equal, the penetrating-and-clear dhyāna is taught, since its contemplative wisdom, deep and fine, is able to bring forth the uncontaminated from the lowest stage all the way up through the highest. This teaching accords with capacity; if treated instead as an antidote to specific afflictions, a different approach again applies, and so on. If one clarifies its cultivation in full, it gathers in every dhyāna without exception; here, however, only the sequential arising of one gate from another, following a single track, is intended. In cultivating these six gates, when cultivation and verification are discussed together, there are twelve dharmas in all. The Buddha said: "Roaming and resting, three and four, give rise to twelve" — this refers precisely to cultivating numbering and verifying numbering, on through cultivating purifying and verifying purifying.

As for cultivating numbering: the practitioner, first regulating the breath so that it is neither rough nor slippery, counts it calmly and slowly, from one up to ten, gathering the mind upon the count and not letting it scatter and run off — this is called cultivating numbering. As for according with the numbering itself: the aware mind moves of its own accord, from one up to ten, with no further exertion of effort needed, the mind settling naturally upon the count, the breath growing subtle and the mind growing fine — this is called verifying numbering. If one finds the numbering itself becomes a coarse burden, one should set numbering aside and cultivate following instead, and so on through purifying, each following this same pattern. Now, contemplation carries three senses: first, the contemplation of wisdom, contemplating the real; second, the contemplation of attained understanding, that is, the contemplation of imagined likeness; third, the real contemplation. Here, the real contemplation is used first, and the contemplation of wisdom afterward.

As for cultivating the real contemplation: within the concentrated mind, one carefully contemplates this very body with the mind's own eye, observing the fine and subtle mark of the in-and-out breath, like wind moving through empty space; and the thirty-six substances — skin, flesh, sinew, and bone — like a banana tree, without any solid core, impure within and without, altogether repugnant. One further contemplates that the feelings of joy and bliss and the rest, present within concentration, all carry the mark of breaking apart and being destroyed — that they are suffering, not pleasure. One further contemplates that, within concentration, mind and consciousness are impermanent, never abiding even for a single instant, with no place at all to fasten upon. One further contemplates that the wholesome and unwholesome dharmas present within concentration all belong to causes and conditions, each and every one without any nature of its own. Contemplating in this way, one is able to break through the four inversions; since no person or self is ever found, upon what, then, could concentration itself depend? This is called cultivating contemplation. Cultivating in this way, one becomes aware of the breath entering and leaving, pervading every pore of the body. The mind's own eye opens wide and becomes bright, seeing through directly to the thirty-six substances within the body, and to every worm-hole within it, impure within and without; oppressed on every side by manifold sufferings; changing in an instant; and every dharma whatsoever is seen to be entirely without any nature of its own. Sorrow and joy arise in the mind, with nothing left to depend or lean upon. One attains the four applications of mindfulness, breaking through the four inversions. This is called according with contemplation, and it cannot be recorded here in full. The Buddha, seated beneath the tree, inwardly reflecting on mindfulness of the breath — first numbering, then following, and the rest — was practicing exactly this dhyāna. As for the sixteen special excellences: their name is explained, and so on. This name is derived from its own causes and conditions.

As for cultivating its marks: "knowing the in-breath, knowing the out-breath" takes the place of numbering the breath — regulating the breath so that it becomes continuous and fine, following the breath single-mindedly, knowing, on the in-breath, that it travels from the nose down to the navel, and, on the out-breath, that it travels from the navel up to the nose, following and illuminating it without any confusion. Knowing wind, panting, and ordinary breath to be coarse, and knowing the true breath to be fine — where the in-breath is coarse, one regulates it to make it fine, like a gatekeeper who knows what enters and what leaves, barring what is harmful and admitting what is good. Roughness and smoothness, heaviness and lightness, cold and warmth, duration and brevity, difficulty and ease — all of these are known. Knowing that the breath is what life itself depends upon, and that, once a single breath fails to return, life itself is ended; being aware that breath and life alike are precarious, fragile, and impermanent, one no longer gives rise to craving or conceit toward them; and knowing that the breath is not the self, one no longer gives rise to any view of self. Knowing the breath's length and shortness corresponds to the concentration of the desire realm; knowing the breath pervading the whole body corresponds to the concentration on the verge of the first dhyāna; removing every bodily formation corresponds to the first dhyāna's own factors of applied and sustained thought; experiencing joy corresponds to the joy-factor; experiencing bliss corresponds to the bliss-factor; experiencing every mental formation corresponds to the one-pointedness-factor. The mind's producing joy is precisely the dhyāna accompanied by joy; the mind's producing restraint is precisely the second dhyāna's own one-pointedness-factor. The mind's producing liberation is precisely the third dhyāna's own bliss. Contemplating impermanence is precisely the fourth dhyāna's own unmoving state. Contemplating the emerging and the dissolving corresponds to the sphere of infinite space. Contemplating the freedom from desire corresponds to the sphere of infinite consciousness. Contemplating cessation corresponds to the sphere of nothing whatsoever. Contemplating relinquishment corresponds to the sphere of neither perception nor non-perception. At the very moment of contemplating relinquishment, one thereupon attains the nirvāṇa of the three vehicles. If discussed broadly in terms of contemplative wisdom, this corresponds to the four applications of mindfulness, and so on.

As for the penetrating-and-clear dhyāna: the practitioner contemplates the three matters of breath, form, and mind as without any distinction between them. Carefully contemplating the in-and-out breath: on entering, it accumulates nowhere; on leaving, it disperses nowhere; coming, it passes through no place; going, it treads upon no path — like wind moving through empty space, its nature is that it possesses nothing at all. The breath fundamentally depends upon the body, yet the body itself is fundamentally without real being: deluded thoughts from former lives summon forth the present four great elements, enclosing empty space, and are only provisionally named "body" — the head and the other five parts, the thirty-six substances, the four subtle elements, each and every one is not, in itself, the body. Contemplating that the body arises from mind, and that mind itself arises from conditions, arising and ceasing in swift succession, with no abiding place or mark ever to be found — it has only a name, and even this name is itself empty. Contemplating breath, form, and mind in this way, one finds no distinct nature separating the three from one another. Since none of the three matters can be found at all, no dharma whatsoever can be found either — this is cultivating its mark. As for verification: one inwardly verifies the real truth, understanding it through the contemplation of emptiness and suchness. Proceeding in sequence, one penetrates through to a clear understanding of this body, form, and breath, and also comes to know that the heavenly patterns and earthly configurations of the world correspond to the body itself; one becomes able to possess the dhyāna concentrations of all three realms in full, and to know that even the sphere of neither-perception-nor-non-perception still harbors subtle affliction, breaking through delusion, bringing forth the real, and attaining the nirvāṇa of the three vehicles. All of this is treated fully in the Dhyāna Gate. This closes mundane dhyāna.

Second, clarifying world-transcending dhyāna: this is, in turn, of four kinds — observing, training, permeating, and cultivating. "Observing" refers to the nine contemplations, the eight liberations, the eight bases of mastery, and the ten totalities, all together called the dhyāna of observation.

In order to break through the fire of lust, the practitioner must intensify his contemplation until it becomes thoroughly matured. Whenever he engages in this contemplation, it accords with concentration; the contemplation and the concentration together sustain the mind, so that the mind no longer scatters, and one is thereby able to remove worldly craving and attachment, breaking through the six kinds of desire. There are those who are attached to colors such as red, white, yellow, or black; or attached to a fine and dignified appearance; or attached to graceful bearing and manner; or attached to alluring and flattering speech; or attached to smooth and delicate flesh; or attached to a person simply because they are pleasing to the mind. These six abysses of desire drown the practitioner who falls into them.

Being able to cultivate the nine contemplations removes these six thieves: the contemplation of death breaks through the two desires of bearing and speech. The contemplations of swelling, of rupture, and of being devoured break through the desire for physical form. The contemplations of being smeared with blood, of discoloration, and of putrefaction break through the desire for color. The contemplations of bones and of burning break through the desire for smooth and delicate flesh. The nine contemplations together remove desire for any person one might become attached to. Again, the contemplations of being devoured and of scattering apart remove attachment to a person merely because they are pleasing to the mind. Once these nine have removed desire, they likewise thin out hatred and delusion, and the ninety-eight proclivities themselves are shaken like a mountain. Though this is only the first gate of the contemplation of impurity, it is able to accomplish a great task — like a corpse floating in the sea, which one may nonetheless rely upon to cross to the other shore, and so on.

The name of the eight liberations is explained, and so on. Turning one's back on the pure and clean five desires, relinquishing and abandoning the attached mind — hence, they are named the liberations. As for their cultivation: the practitioner, upholding the precepts purely and raising up the great vow, wishing to accomplish the great task, holds body and mind upright and correct, and carefully contemplates the big toe, imagining it swollen black like a large bean, blistered and distended. Once this image is accomplished, one advances further, imagining it the size of a wildcat-bean, then the size of a single finger, then the size of a hen's egg. Next the second toe, then the third, fourth, and fifth. Next one contemplates the sole of the foot, the heel, the ankle, the calf, the knee, the thigh, and the hip, all seen as swollen and distended. Next one contemplates the right leg in exactly the same way. One should further imagine the passages of excretion, the waist, the spine, the belly, the back, the chest, and the flanks, all seen as swollen and distended. One further contemplates the right shoulder, the arm, the elbow, the wrist, the palm, and the five fingers, and then the head, the jaw, and the rest. Proceeding from the feet up to the head, and from the head back down to the feet, surveying the body in sequence, one sees nothing but swelling and distension, and the mind grows repelled and disgusted by it. One should further contemplate its rupture and putrefaction: from the passages of excretion, worms and pus flow out, more foul than a dead dog. Having contemplated one's own body in this way, one contemplates the person one loves in exactly the same way. Inwardly, this breaks through the view of self; outwardly, it breaks through craving and attachment. Dwelling long in this contemplation, one removes worldly craving and attachment.

Next, stripping away the skin and flesh, one carefully contemplates the white bones themselves. Seeing the bones' color and mark differ — blue-black, yellow, white, or dove-gray — one sees that this mark of bone, too, is likewise without any self. When this contemplation is attained, it is named the concentration of the desire realm. Next, when one contemplates the bones as blue-black, one sees this entire great earth, east, west, south, and north, all alike bearing this blue-black mark; and the yellow, white, and dove-gray colors are exactly the same. This is the mark of the stage on the verge of the first dhyāna. One further contemplates light streaming from between the brows of this skeletal figure, and, within the light, sees a buddha — this is the mark of the first liberation accomplished. Proceeding in this same sequence, on through the marks of all eight liberations arising in turn, is treated fully in the Dhyāna Gate, and so on.

As for the eight bases of mastery: the first two bases of mastery are situated within the first dhyāna; the third and fourth bases of mastery are situated within the second dhyāna; the remaining four bases of mastery are situated within the fourth dhyāna. The third dhyāna, with its abundance of bliss, dulls the mind, and so no basis of mastery is established there. In the liberations discussed before, one was not yet free with respect to the object's quantity, whether little or much; hence, the bases of mastery contemplate more deeply and finely still, discerning little and much, fine and coarse, so that one masters both the knowing and the seeing of them completely — like a swift horse able to break through the enemy's ranks, and also able to master and control itself. As for the ten totalities: taking the eight physical totality-bases together with the two mental ones of emptiness and consciousness, blending them further into one another, extending them broadly and pervading everywhere without limit, transforming freely and without obstruction — this is treated fully in the Dhyāna Gate, and so on.

As for training dhyāna: this is precisely the nine sequential concentrations. Although the eight dhyānas discussed above have already been attained, there remain gaps between entering each one. Here, wishing to make them thoroughly mature, one causes them to be entered in sequence, from the shallowest at the outset all the way to the deepest at the end, with no impure residue or interval left between them, so that what was not sequential becomes sequential — hence, this is named "sequential." It is also the uncontaminated training the contaminated, removing every interval and coarse residue — hence, this is named training dhyāna. It is also the even harmonizing of every dhyāna, so that concentration and wisdom are made level and continuous without any gap. The Abhidharma clarifies permeating and training only by saying that the uncontaminated permeates the four dhyānas; here, however, the uncontaminated trains all eight stages throughout, which is precisely entering the uninterrupted samādhi in sequence. As for permeating dhyāna: this is precisely the lion's swift-leaping concentration. What came before was entering in sequence without interruption; this, too, is entering in sequence without interruption, but is, in addition, also able to exit in sequence without interruption, removing every coarse interval and the dust of craving for the dharma's own flavor — just as a lion is able to retreat and to advance, shaking off every speck of dust. The practitioner who enters and exits by this method is able to permeate every dhyāna throughout, making each one thoroughly fluent and freely transformable, like leather that has been thoroughly tanned and can then be fashioned into whatever shape one wishes. As for cultivating dhyāna: this is precisely the transcendent concentration. Entering by leaping near or far, exiting by leaping near or far, abiding by leaping near or far — the merit and virtue of this dhyāna is the deepest of all, hence it is named the summit dhyāna, moving freely in and out of every dharma-gate, and so on.

Again, the nine sequential concentrations are skilled at entering the eight liberations; the swift-leaping is skilled at exiting the eight liberations; and the transcendent is skilled at abiding within the eight liberations. Being skilled at entering, exiting, and abiding within a hundred thousand samādhis is precisely this same sense. It is like a painter who, blending the five colors into one another, produces countless hues; or like the fruits of the world, which, from the four great elements alone, produce every one of the five aggregates. The dharma of concentration is exactly the same: from observing, training, permeating, and cultivating alone, it gives rise to every spiritual power and transformation, lacking not a single kind. The Mahāparinirvāṇa Sūtra says: "The bodhisattva, abiding in dhyāna, attains the ground of forbearance." A ground is able both to sustain and to give rise to things.

Within each and every dhyāna, compassion, the vow, the factors of the path, and the practices of the six pāramitās are all present, lacking nothing at all. Why is this? If contemplative wisdom is clarified within the precepts and concentration themselves, this is the shared application of mindfulness; if contemplation alone is discussed, this is the inherent application of mindfulness; and if the objects, wisdom, scriptural texts, and the rest of the precepts and concentration are all taken together in general, this is the conditioned application of mindfulness. Again, the contemplation of impurity breaking through the inversion of purity is the application of mindfulness to the body; contemplating that, within every dhyāna, the mind's experience of suffering and pleasure, whether across the three times or within and without, can nowhere be found, breaking through the inversion of pleasure, is the application of mindfulness to feeling; contemplating that, within every dhyāna's mind, it is only because mind exists that good and evil are ever brought about, and that, were there no mind, there would be no agent to act at all, breaking through the inversion of self, is the application of mindfulness to dharmas; contemplating the mind's own arising and ceasing, its before and after both cut off, breaking through the inversion of permanence, is the application of mindfulness to mind.

Again, the eight liberations contemplate the four applications of mindfulness; the nine sequential concentrations train the four applications of mindfulness; the swift-leaping permeates the four applications of mindfulness; the transcendent cultivates the four applications of mindfulness. When the two vehicles cultivate these five dhyānas for the sake of their own extinction alone, they accomplish only the four withered applications of mindfulness, and this is not named the ground of forbearance. When the bodhisattva, for the sake of transforming sentient beings, contemplates the applications of mindfulness deeply, moved by compassion and the vow, bearing the burden of sentient beings upon himself, he accomplishes the four flourishing applications of mindfulness — this is the Mahāyāna itself, and is named the ground of forbearance.

Question: Since the formless realm has no body, how can it possess the four applications of mindfulness in full? Answer: The Abhidharma says: "The formless realm possesses the precept accompanying the path. This precept is an unmanifest form, and, since the uncontaminated pervades by way of its object without obstruction, this precept-form follows the uncontaminated all the way into the formless realm." The masters of the Satyasiddhi Śāstra say: "Form is a dharma without any teaching-basis, and does not extend into the formless realm." The Śāriputra-abhidharma says: "The formless realm possesses form." One should therefore know that the Hīnayāna's own clarification of this point already carries two distinct senses. The Mahāparinirvāṇa Sūtra says: "The form of the formless realm is not something known by any of the śrāvakas." If this is so, then what obstacle could there possibly be to the four applications of mindfulness extending into the formless realm as well?

Question: Within the various dhyānas, if only the application of mindfulness itself can be clarified, without even the right diligences present, how can they possibly possess the thirty-seven factors of enlightenment in full? Answer: Spoken of in terms of rank alone, the application of mindfulness has no later factor following it; but spoken of in terms of actual cultivation and practice, the application of mindfulness already possesses the factors of the path in full. The Treatise says: "In first cultivating the wholesome, contaminated five aggregates, one attains right recollection within conditioned dharmas themselves — this is precisely the wisdom of the application of mindfulness. The four kinds of diligence are precisely the right diligences. Cultivated within the concentrated mind, this is named the bases of supernormal power. The five wholesome roots that arise from this are named the faculties. Once the faculties have grown and increased, they are named the powers. Distinguishing the function of the path is named the seven factors of enlightenment. Practicing safely and securely within the path is named the eightfold correct path." Since the initial wholesome, contaminated stage is already able to possess all of this in full, what further need is there to wait for the path of seeing before the eightfold correct path can exist at all? If the application of mindfulness already possesses the thirty-seven factors of enlightenment in full, then warmth, the summit, and the rest follow this same pattern precisely. Since this holds for the dhyāna of observation, it likewise holds for training, permeating, and cultivating as well.

Now, the bodhisattva, within each and every dhyāna, according to whatever dharma-gate he has entered, feels compassion for sentient beings, just as a parent, upon obtaining food, never forgets their own child. Pitying and grieving over their darkened delusion — that they do not seek happiness from within themselves, but seek it instead from without, through others, indulging recklessly in the five desires, seeking pleasure only to meet with dread, and losing it only to meet with sorrow, so that these desires never yield any true happiness — he gives rise to compassion on their account. Since the affliction of desire is such as this, how could it ever be removed? Only by attaining the bliss of dhyāna concentration is one no longer deceived by desire — hence, he gives rise to loving-kindness on their account as well. The four universal vows are present here. Again, as for cultivating the six pāramitās within every dhyāna: sentient beings are bound and attached to the world, unable to set aside their livelihood and daily affairs even for a moment; the bodhisattva abandons all of this, entering dhyāna single-mindedly — this is named giving. Were the precepts not upheld, dhyāna concentration would never be brought forth; and, on entering dhyāna, mixed and scattered thoughts no longer arise, and no evil arises of its own accord — this is moral discipline. Restraining body and speech, enduring hardship and bearing suffering, controlling oneself so that outer objects find no purchase and inner afflictions do not arise — this is patience. Throughout the first, middle, and last watches of the night, holding one's mindfulness in unbroken continuity, whether walking, standing, sitting, or lying down, the mind ever abiding in concentration, with no interrupting thought ever arising — this is named diligence. The mind single-pointedly abiding in concentration, neither scattered nor intoxicated by its flavor, is named concentration itself. If, with the mind single-pointedly abiding in concentration, one is able to know the marks of the world's own arising-and-ceasing dharmas, deeply discerning what is deviant and false, this is named prajñā. Every practice without exception is thus made complete within dhyāna itself; within each and every dhyāna, every merit and virtue is brought forth, compassion and loving-kindness bearing the burden of sentient beings upon oneself — hence, this is what is named the ground of forbearance.

Third, world-transcending superior dhyāna: this is precisely the nine kinds of great dhyāna, as explained in the Bodhisattva-bhūmi, and is not treated here in full. As for the dhyāna of inherent nature: this is precisely contemplating the mind's own real nature, and is named the superior concentration. Among all dharmas whatsoever, is there truly any that does not proceed from mind? Mind gathers in everything, like a wish-fulfilling jewel. These nine great dhyānas are, every one, the dharma-realm itself. Every destination reached through dhyāna, every object it constructs, is itself the real — a single color, a single fragrance, none of it is anything other than the middle way. The two vehicles do not even know its name, let alone realize its concentration!

The root dhyāna discussed before is like milk; training dhyāna is like cream; permeating dhyāna is like curdled butter; cultivating dhyāna is like clarified butter; the nine great dhyānas are like ghee — ghee alone is wondrous. Again: the root dhyāna, cultivated with a mind of craving for its flavor, becomes milk; cultivated with a mind bent only on saving oneself, becomes cream; cultivated with a mind of compassion, becomes curdled butter; cultivated with a mind of compassion proceeding in sequence, becomes clarified butter; cultivated with a mind resting in the real mark, becomes ghee — and the remaining four flavors follow this same pattern: unless cultivated with the mind resting in the real mark, every one of them is named coarse.

As for opening the coarse to reveal the wondrous: mindfulness of the breath is itself the Mahāyāna. The real mark of the dharma-realm sustains and holds every dharma within it — beyond this, there is no separate wondrous to be found elsewhere. One should therefore know that every buddha's attaining the path, turning the wheel of the Dharma, and entering nirvāṇa, all take place within the four dhyānas. Seeing the real mark within the four dhyānas is named the pāramitā of dhyāna — how much more so, then, for every other concentration besides! This is precisely the sense of the wondrous read in the absolute sense. This closes the concentration holy practice.

As for the wisdom holy practice: this refers to the wisdom of the four kinds of Four Noble Truths, and so on.

As for the wisdom of the Four Noble Truths of generation-and-extinction: contemplating once more the nine contemplations and the liberations, the dependent and direct retributions, and the swollen, ruptured, impure forms they reveal — these are the mark of oppression, the manifest mark, and the mark of the three sufferings — this is the wisdom of the truth of suffering.

By failing to refrain from delusion and attachment to the dependent and direct retributions, becoming the slave of affection and craving, setting body and speech into motion, one gives rise to the ten evil acts in their three grades, and thereby draws forth rebirth in the three evil destinies and the rest — the mark of arising and growth, the mark of turning, and the mark of the twenty-five states of existence. Again, knowing the causes and effects of the world, and the faults and calamities of impurity, one feels a deep shame and disgust. In the end, one no longer kills another to sustain oneself, seizing another's very body for one's own gain; no longer indulges immersed in impurity; no longer twists the crooked in search of the straight; no longer separates and reunites out of enmity or affection; no longer schemes between honor and disgrace; no longer flatters within while cheating without; no longer indulges without restraint; no longer unleashes poison to injure the path; no longer strays into deviance and loses the real. Refraining from impurity, one no longer commits the ten evil acts; with shame and a sense of humility, one practices the ten wholesome acts in their three grades, and thereby draws forth rebirth in the three wholesome destinies — this, too, is the mark of arising and growth, the mark of turning, and the mark of the twenty-five states of existence. This is called the wisdom of the truth of the arising of suffering.

Contemplating that the dependent and direct retributions are impure breaks through the inversion of purity; contemplating that every feeling is itself one of the three sufferings breaks through the inversion of pleasure; contemplating that every formation is a mere coming-together of conditions breaks through the inversion of self; contemplating the arising and ceasing of every mental state breaks through the inversion of permanence. The particular and the general marks, skillful means, the right diligences, the bases of supernormal power, the faculties, the powers, the factors of enlightenment, and the path — all turn toward the gate of nirvāṇa. Compassion, the vow, and the practices of the six pāramitās and the rest are precisely the mark of the Mahāyāna; they are likewise the mark of the precepts, concentration, and wisdom, and likewise the mark of what is able to remove suffering — this is called the wisdom of the truth of the path.

Once the inversions no longer arise, karma no longer arises; once karma no longer arises, cause no longer arises; and since cause no longer arises, effect, too, no longer arises — this is named the mark of quiescent extinction, and is likewise the mark of the extinguishing of the twenty-five states of existence, and is likewise named the mark of removal. This is the wisdom of the Four Noble Truths of generation-and-extinction.

As for the wisdom of the Four Noble Truths of no generation: contemplating impure form, its nature is empty of itself — it is not that form ceases and then becomes empty — like a reflection in a mirror, possessing no reality at all. Penetrating through to see that the five aggregates of clinging are themselves empty, possessing nothing at all, one understands suffering as no-suffering and yet possessing the real truth — this is the wisdom of the truth of suffering. Knowing that the arising of suffering originates from mind, and that mind itself is like an illusion or a conjuring, the arising it gives rise to is likewise like an illusion or a conjuring, and every craving and view is equal to empty space itself — this is called the wisdom of the truth of the arising of suffering. The path fundamentally treats the arising of suffering; and since what is treated is itself like an illusion or a conjuring, what treats it, too, is likewise like an illusion or a conjuring — this is called the wisdom of the truth of the path. If a dharma truly has arising, it may likewise have cessation; but since a dharma fundamentally never arises, it accordingly never ceases either — and were there even a single dharma that surpassed nirvāṇa itself, I would say that this, too, is like an illusion or a conjuring — this is called the wisdom of the truth of cessation. Though one knows that the five aggregates and sentient beings are like empty space, one nonetheless vows to save sentient beings who are themselves like empty space. Though one knows that the arising of suffering possesses nothing at all, one nonetheless cuts off every false thought, as though wrestling with empty space itself. Though one knows that the path bears no mark of duality, one nonetheless labors to plant trees within empty space itself. Though there is, in reality, no sentient being who attains extinction, one nonetheless brings immeasurable sentient beings to extinction. Discussing the factors of the path, the six pāramitās, and the rest according to this same principle — namely, that the very phenomenon itself is already the real — this is named the wisdom of the Four Noble Truths of no generation.

As for the wisdom of the Four Noble Truths of the immeasurable: the Mahāparinirvāṇa Sūtra says: "If the Buddha's teaching of the Four Noble Truths gathers in every dharma completely, then one ought not to say that what remains untaught is as vast as the lands of the ten directions; and if it does not gather in every dharma completely, there ought to be a fifth truth." The Buddha said: "The Four Noble Truths gather in every dharma completely; there is no fifth truth. It is only that suffering carries immeasurable marks, and its arising, its cessation, and the path likewise each carry immeasurable marks — and these I have, in that sūtra, in the end simply not taught." If this were merely emptiness, then emptiness itself would not even possess emptiness — how, then, could it be immeasurable? One should therefore know that this is the wisdom of discrimination in emerging into the provisional. This wisdom fully knows the provisional and real distinctions across the ten dharma-realms — this is named the wisdom of the truth of suffering; fully knows the differences among the five categories of affliction — this is named the wisdom of the truth of the arising of suffering; fully understands the partial and the complete, the correct and the auxiliary practices, and the rest — this is named the wisdom of the truth of the path; understands the partial and complete sixteen gates and the differences among the various gates of cessation — this is the wisdom of the truth of cessation. The two vehicles take only the medicine of the Four Noble Truths, treating the sickness of views and thought alone, escaping birth-and-death for themselves, and remain unconcerned with further discrimination beyond this. The bodhisattva, however, acts as the great physician-king: he must understand how to diagnose every manner of pulse, recognize every manner of sickness, refine every manner of medicine, and achieve every manner of cure. According to this, he gives rise to every manner of compassion, practices every manner of practice, the pāramitās and the factors of the path, brings every manner of sentient being to maturity, and purifies every manner of buddha-land — set out at length in the Mohe Zhiguan, and so on. This is named the wisdom of the Four Noble Truths of the immeasurable.

As for the wisdom of the Four Noble Truths of the unconditioned: understanding and delusion, through causes and conditions, together form these four. The Mahāparinirvāṇa Sūtra says: "A jewel is present within one's own body, yet, believing it lost, one weeps and wails in sorrow — seeing only one's own body and its wound, but never the jewel itself, nor the mirror that would reveal it, one has only sorrow and grief left, and joy no longer." This is being deluded about the path and cessation, and thereby giving rise to suffering and its arising. Once one understands that the body's very wound is itself the jewel, one rejoices and weeps no more. Through the cessation of ignorance, one thereupon attains the blazing lamp of the threefold bodhi. This understanding and awakening, through causes and conditions, is precisely the path and cessation themselves.

The path and cessation are precisely suffering and its arising; suffering and its arising are precisely the path and cessation. If this is so, then the four are not four at all. Since the four are not four, the immeasurable, too, is not immeasurable; and since the immeasurable is not immeasurable, the provisional, too, is not provisional; and since the provisional is not provisional, emptiness, too, is not empty. How could this be limited to emptiness being not empty alone? It is likewise the provisional being not provisional — both negated together, one enters correctly, and quiescence and illumination flow together as one. The Larger Perfection of Wisdom Sūtra says: "The wisdom knowing all modes is itself the mark of quiescent extinction." Knowing every manner of category, kind, and mark is named the wisdom knowing all modes. The mark of quiescent extinction is precisely the double negation, both cast aside together; knowing every category, kind, and mark is precisely the double flowing, both illuminating together. With no mind left to cast anything aside or illuminate, quiescence and knowing arise of their own accord — hence, this is named the inconceivable, and is precisely the wisdom of the Four Noble Truths of the unconditioned.

The Mahāparinirvāṇa Sūtra says: "There is no suffering, no truth of suffering, yet there is the real; there is no arising, no path, no cessation, no truth of these, yet there is the real." The real is precisely the middle way, the Tathāgata, empty space, and buddha-nature. Contemplating in this way, with the compassion that takes no object, one draws out the suffering of both extremes and bestows the bliss of the middle way. Cultivating form as neither pure nor impure, at once empty, at once provisional, at once the middle, neither withered nor flourishing, discussing cessation in the very midst between them, every factor of the path is thereby made complete without exception. Universally relinquishing the dependent and direct retributions across all ten dharma-realms is named giving; the middle way and the precept accompanying the path, reaching the far shore of śīla, is named the precepts; abiding in the forbearance of quiescent extinction, unmoved by either extreme, is named forbearance; unbroken between the two extremes, is named firm and unyielding diligence; entering the king of samādhis, abiding in the Śūraṅgama, is named meditative concentration; the prajñā of the real mark is named wisdom; skillful function without any calculation is named skillful means; the eight sovereign selves are named power; the dhyāna of unrecorded transformation upon transformation is named the vow; the three kinds of wisdom attained within a single mind are named knowledge. A single pāramitā is thereby complete with all ten, and likewise complete with every buddha-dharma without exception. A single practice is every immeasurable practice, and every immeasurable practice is itself a single practice — this is the Tathāgata's own practice, and is named the wisdom of the Four Noble Truths of the unconditioned.

Cultivating this wisdom, one thereupon comes to abide within the ground of fearlessness, that is, the initial ground of joy. One is freed from the five fears — namely, the fear of not surviving, the fear of ill repute, the fear of death, the fear of the evil destinies, and the fear of the awesome authority of the great assembly. The Mahāparinirvāṇa Sūtra says: "I do not fear craving, hatred, or delusion." Since one is inwardly free of the three poisons and outwardly free of the eight winds, one is accordingly free of the fear of ill repute; and where it is said, "I do not fear hell" and the rest, one is accordingly free of the fear of the evil destinies; and where it is said, "I do not fear the ascetic or the brahmin," one is accordingly free of the fear of the great assembly; seeing the middle way, one is accordingly free of the fear of the two deaths; and with the wisdom of the real mark, one's own life ever established, one is accordingly free of the fear of not surviving.

Attaining entry into this ground, one possesses the twenty-five samādhis, breaking through the twenty-five states of existence and revealing the true nature of self within the twenty-five states of existence. This true nature of self is precisely the real nature, and the real nature is precisely buddha-nature. Opening the buddha's own knowledge and vision, one brings forth the real middle way, severs the affliction of ignorance, and reveals both the real body and the responsive body; according with conditions, one responds throughout a hundred buddha-worlds, manifesting a body suited to each of the ten dharma-realms, and enters the wisdom-ground of the buddhas of the three times, able to benefit both oneself and others — this true and great joy is named the ground of joy.

This ground is complete with the four virtues: breaking through the affliction of the twenty-five states of existence is named purity; breaking through the karma of the twenty-five states of existence is named self; no longer receiving the retribution of the twenty-five states of existence is named bliss; being free of the birth-and-death of the twenty-five states of existence is named permanence. Permanence, bliss, self, and purity — this is precisely the sense in which buddha-nature is revealed.

The Bodhisattva-bhūmi explains freedom from the five fears as follows: cultivating the wisdom of no-self, no notion of self arises — how, then, could there be any craving for self, or craving for the requisites that sustain it? This is freedom from the fear of not surviving. Seeking nothing at all from others, ever benefiting all sentient beings — this is freedom from the fear of ill repute. Neither the view of self nor the notion of self ever arising in the mind — this is freedom from the fear of death. When this body's life comes to its end, one is certain, in a future age, to join together with the buddhas and bodhisattvas — this is freedom from the fear of the evil destinies. Contemplating that nothing in the world is equal to oneself, let alone surpasses one — this is freedom from the fear of the great assembly. The Sūtra of the Ten Grounds agrees with this. The Treatise on the Ten Grounds explains: "Among these, the first depends on the body; the second depends on speech; the third and fourth depend on the body; the fifth depends on the mind." "Surviving" means relying on the requisites the body makes use of, able to sustain life — hence, "sustenance," and sustenance is what "surviving" means. This speaks of the fruit already present within the cause — the bodhisattva has no such fear. Again, name and reputation are both lost by way of speech: guarding one's name, not for the sake of gain, with the mind holding no expectation of others' reverence — hence, this is "freedom from ill repute." The fifth, depending on the mind, may be understood without further comment. The third and fourth depend on the body: loving the good destinies and hating the evil ones — but, having no body left to love or hate, one is accordingly free of the fear of the evil destinies; and, likewise having no body to love or hate, one is accordingly free of the fear of death. In my own view: not fearing craving and the rest is the unconditioned breaking apart of the arising of suffering; not fearing the evil destinies is what is named the unconditioned breaking apart of suffering itself; not fearing the great assembly is the unconditioned establishing of the path; being free of both the fear of not surviving and the fear of death is seeing one's own nature and attaining permanence, the unconditioned establishing of cessation.

Again, breaking through the twenty-five states of existence: existence itself is able to contain the fruit. Once existence is broken, the truth of the arising of suffering is thereby broken; once the fruit is broken, the truth of suffering itself is thereby broken. Attaining the twenty-five samādhis establishes the truth of the path. Seeing the true nature of self within the twenty-five states of existence — this true nature of self being precisely buddha-nature — establishes the truth of cessation. Breaking through the twenty-five states of existence, one is free of affliction — this is the virtue of purity; breaking through the twenty-five states of existence, one is free of the fruit and thus free of suffering — this is the virtue of permanence; attaining the twenty-five samādhis is bliss; seeing the true nature of self within the twenty-five states is self — the four virtues stand out clearly and distinctly.

As for now explaining the names of the twenty-five samādhis: this follows the sense of the four siddhāntas. First, names established according to circumstance and inclination — as when a person with many children gives each a separate name, so that the brothers are not confused with one another; the twenty-five samādhis, too, are exactly the same, each given its own name so that the mundane truth is not thrown into confusion — how, then, could one insist rigidly on any one of them alone? Second, names established according to whatever meaning is convenient, each name given for its own particular reason. Third, names established by matching to the specific matter at hand, each samādhi having its own principal object of treatment, the name derived from what it is set against. Fourth, in reality, principle itself has no name at all, and a term is established only by relying on principle. Though these four senses all exist, the twenty-five samādhis are named here mostly by way of the therapeutic and the sense of principle. Explaining all twenty-five in general, each is treated according to four senses: first, setting forth the faults and calamities of that particular state of existence; second, clarifying the merit and virtue of the fundamental dharma that treats it; third, concluding the practice by accomplishing the samādhi; fourth, compassion breaking through that state of existence. Each and every one of the twenty-five follows this same fourfold pattern.

As for hell-existence, broken through by means of the samādhi of no defilement: hell is the very place of retribution for grave defilement, and the cause of this retribution is itself defilement — namely, the defilement of evil karma, the defilement of views and thought, the defilement of dust and sand, and the defilement of ignorance (first). The bodhisattva, seeing these faults beforehand, and wishing to break through every defilement, cultivates the root precepts explained earlier, breaking through the defilement of evil karma; cultivates the liberations and the other concentrations explained earlier, subduing the defilement of views and thought; cultivates the wisdom of generation-and-extinction and no-generation explained earlier, breaking through the defilement of views and thought; cultivates the wisdom of the immeasurable explained earlier, breaking through the defilement of dust and sand; and cultivates the wisdom of the unconditioned explained earlier, breaking through the defilement of ignorance (second). Since the defilement of views and thought is broken through, the samādhi of the real truth is accomplished; since the defilement of evil karma and of dust and sand is broken through, the samādhi of the conventional truth is accomplished; since the defilement of ignorance is broken through, the king samādhi of the middle way is accomplished (third). At the very moment the bodhisattva breaks through every defilement of hell within himself, compassion and the vow are present in every single phrase of it, secretly permeating the dharma-realm. Should there be, within hell-existence, any capacity or condition connected to this compassion, the power of the king samādhi, while the dharma-nature itself remains unmoved, is nonetheless able to respond to it — just as Vasu and Devadatta manifested whatever body was fitting and taught whatever dharma was fitting. Within hell, if there is a wholesome capacity, one responds to it with compassion by way of the precepts, causing that being to leave suffering and attain happiness; if there is a capacity for entering emptiness, one responds to it with compassion by way of the wisdom of generation-and-extinction and no-generation, and the rest, causing it to attain the real truth; if there is a capacity for entering the provisional, one responds to it with compassion by way of the wisdom of the immeasurable, causing it to attain the conventional truth; if there is a capacity for entering the middle, one responds to it with compassion by way of the wisdom of the unconditioned, causing it to attain the king samādhi. Having first been free of defilement oneself, one now causes others to be free of defilement as well — hence, this samādhi is named "no defilement" (what follows below all matches this same pattern, and will not be recorded in such full detail again).

As for animal-existence, broken through by means of the samādhi of non-retrogression: animals, lacking any sense of shame, fall back and lose the wholesome path — this is retrogression caused by evil karma, retrogression caused by views and thought, retrogression caused by dust and sand, and retrogression caused by ignorance. The bodhisattva, wishing to break through every kind of retrogression, cultivates the precepts explained earlier, breaking through the retrogression of evil karma; cultivates dhyāna concentration, subduing the retrogression of views and thought; cultivates the wisdom of generation-and-extinction and no-generation, breaking through the retrogression of views and thought; cultivates the wisdom of the immeasurable, breaking through the retrogression of dust and sand; and cultivates the wisdom of the unconditioned, breaking through the retrogression of ignorance. Since views and thought are broken through, non-retrogression of rank is attained, and the samādhi of the real truth is accomplished; since evil karma and dust and sand are broken through, non-retrogression of practice is attained, and the samādhi of the conventional truth is accomplished; since ignorance is broken through, non-retrogression of mindfulness is attained, and the samādhi of the middle way is accomplished. Every practice originally cultivated carries compassion and the vow with it, secretly permeating the dharma-realm. Should there be, among animals, any capacity or condition connected to this compassion, the power of the king samādhi, the dharma-nature unmoved, goes forth to respond to it — manifesting whatever body is fitting, whether as a dragon, an elephant, a duck, or a great eagle, and teaching whatever dharma is fitting. If there is a wholesome capacity, one responds to it with compassion by way of the precepts and concentration, causing it to leave suffering and attain happiness; if there is a capacity for entering emptiness, one responds to it with compassion by way of the wisdom of generation-and-extinction and no-generation, causing it to leave existence and attain non-existence, and the samādhi of the real truth is accomplished; if there is a capacity for entering the provisional, one responds to it with compassion by way of the wisdom of the immeasurable, causing it to escape emptiness and attain the provisional, and the samādhi of the conventional truth is accomplished; if there is a capacity for entering the middle, one responds to it with compassion by way of the wisdom of the unconditioned, causing it to leave both extremes and enter the middle, and the king samādhi is accomplished. The bodhisattva, having himself already attained non-retrogression, now causes others to attain non-retrogression as well — hence, this samādhi is named non-retrogression.

As for hungry-ghost-existence, broken through by means of the samādhi of joy of mind: this existence carries the ever-present suffering of hunger and thirst born of evil karma, the suffering of the affliction of views and thought, the suffering of adventitious dust obscuring one's path, and the fundamental suffering of ignorance. The bodhisattva, wishing to break through every suffering, cultivates the precepts explained earlier, breaking through the suffering of evil karma; cultivates concentration, subduing the suffering of views and thought; cultivates the wisdom of generation-and-extinction and no-generation, breaking through the suffering of views and thought; cultivates the wisdom of the immeasurable, breaking through the suffering of dust and sand; and cultivates the wisdom of the unconditioned, breaking through the suffering of ignorance. Breaking through the suffering of views and thought, the unconditioned samādhi of joy of mind is accomplished; breaking through the suffering of evil karma and dust and sand, the samādhi of the joy of learning and discrimination is accomplished; breaking through the suffering of ignorance, the samādhi of everlasting joy is accomplished. Through this fundamental practice of compassion, it secretly permeates the dharma-realm. Should there be, within the destiny of hungry ghosts, any capacity or condition connected to this compassion, the power of the king samādhi, the dharma-nature unmoved, goes forth to respond to it, manifesting whatever body is fitting and teaching whatever dharma is fitting. If there is a wholesome capacity, one responds to it with compassion by way of the precepts, one's very hand producing fragrant milk, giving it freely until that being is fully satisfied; if there is a capacity for entering emptiness, one responds to it with the compassion of generation-and-extinction and no-generation, bringing it to the unconditioned shore; if there is a capacity for entering the provisional, one responds to it with the compassion of the immeasurable, letting it roam freely through the five destinies; if there is a capacity for entering the middle, one responds to it with the compassion of the unconditioned, purifying it of the root of the three poisons, so that its attainment of the buddha path is beyond doubt. The bodhisattva, having himself already attained joy, now causes others to attain joy as well — hence, this is named the samādhi of joy of mind.

As for asura-existence, broken through by means of the samādhi of joy: the asuras, prone to suspicion and fear, carry the fear born of doubt over evil karma, the fear of doubt over views and thought, the fear of doubt over dust and sand, and the fear of doubt over ignorance. The bodhisattva, wishing to break through these fears, cultivates the corresponding practices: upholding the precepts, breaking through the fear of doubt over evil karma; cultivating dhyāna concentration, subduing the fear of views and thought; cultivating the wisdom of generation-and-extinction and no-generation, breaking through the fear of views and thought; cultivating the wisdom of the immeasurable, breaking through the fear of dust and sand; and cultivating the wisdom of the unconditioned, breaking through the fear of ignorance. Since views and thought are broken through, the samādhi of the joy of the dharma of emptiness is accomplished; since evil karma and dust and sand are broken through, the samādhi of joy at the sight of every sentient being is accomplished; since ignorance is broken through, the king samādhi of joy is accomplished. Through these fundamental practices, compassion, and the vow, it secretly permeates the dharma-realm. Should there be, among the asuras, any capacity or condition connected to this compassion, the power of the king samādhi, the dharma-nature unmoved, goes forth to respond to it, manifesting whatever body is fitting and teaching whatever dharma is fitting. If there is a wholesome capacity, one should respond with the compassion of the precept-body, freeing it from the fear of doubt over evil karma; if there is a capacity for entering emptiness, one should respond with the compassion of generation-and-extinction and no-generation, freeing it from the fear of views and thought; if there is a capacity for entering the provisional, one should respond with the compassion of the immeasurable, freeing it from the fear of not-knowing; if there is a capacity for entering the middle, one should respond with the compassion of the unconditioned, freeing it from the fear of ignorance. Having oneself realized these three joys, and causing others to be free of these three fears — hence, this is named the samādhi of joy. Everything up to this point has been named by way of the therapeutic alone.

As for the existence of Pūrvavideha, broken through by means of the samādhi of sunlight: the sun rises each morning in the east, and the name is simply taken from this. The sun is a metaphor for the light of wisdom, able to illuminate and dispel confusion — the people of this eastern continent carry the darkness of evil karma, the darkness of views and thought, the darkness of dust and sand, and the darkness of ignorance. The bodhisattva, wishing to illuminate these various darknesses, cultivates the light of the precepts explained earlier, breaking through the darkness of evil karma; cultivates the flowing light of dhyāna concentration, subduing the darkness of views and thought; cultivates the light of the wisdom that knows all things, breaking through the darkness of views and thought; cultivates the light of the wisdom of the paths, breaking through the darkness of dust and sand; and cultivates the light of the wisdom knowing all modes, breaking through the darkness of ignorance. Since the darkness of views and thought is broken through, the sunlight samādhi of the wisdom that knows all things is accomplished; since the darkness of dust and sand is broken through, the sunlight samādhi of the wisdom of the paths is accomplished; since the darkness of ignorance is broken through, the sunlight samādhi of the wisdom knowing all modes is accomplished. Through this fundamental practice of compassion and the vow, it secretly permeates the dharma-realm. Should there be, within Pūrvavideha, any capacity or condition connected to this compassion, the power of the king samādhi, the dharma-nature unmoved, goes forth to respond to it, manifesting a body and teaching the dharma. If there is a wholesome capacity for actual practice, one responds to it with compassion by way of the precepts, freeing it from the darkness of evil karma; if there is a capacity for entering emptiness, one responds to it with the compassion of generation-and-extinction and no-generation, freeing it from the darkness of views and thought; if there is a capacity for entering the provisional, one responds to it with the compassion of the immeasurable, freeing it from the darkness of not-knowing; if there is a capacity for entering the middle, one responds to it with the compassion of the unconditioned, freeing it from the darkness of ignorance. Having himself already broken through the darkness, and causing others to break through the darkness as well — hence, this is named the sunlight samādhi.

As for the existence of Aparagodānīya, broken through by means of the samādhi of moonlight: the moon first appears each evening in the west, and its name, too, is simply taken from this. The moon likewise illuminates darkness, following the same pattern as the sunlight samādhi, and so on.

As for Uttarakuru, broken through by means of the samādhi of blazing heat: the north is a region of shadow, frozen solid and difficult to melt, and, apart from the searing brilliance of blazing heat, it could never be thawed. The people of this northern continent, frozen in their grasp of a self-less no-self, are difficult to transform and liberate; without the fire of wisdom and the flame of insight, the mind that clings even to a "nothing that is mine" could never be liberated. This "nothing that is mine" of theirs is itself a false calculation, still harboring an inherent self of persons, a self of dharmas, and a self of suchness. The bodhisattva, wishing to break through these various selves, cultivates the wisdom of generation-and-extinction and no-generation-and-extinction, breaking through the inherent self of persons; cultivates the wisdom of the immeasurable, breaking through the self of dharmas; and cultivates the wisdom of the unconditioned, breaking through the self of suchness. Attaining the emptiness of persons, the flame of the wisdom of the real truth is accomplished; attaining the emptiness of dharmas, the flame of the wisdom of the conventional truth is accomplished; attaining the emptiness of suchness, the flame of the wisdom of the middle way is accomplished. Through this fundamental compassion, it secretly permeates the dharma-realm. Should there be, within Uttarakuru, any capacity or condition connected to this compassion, the power of the king samādhi, the dharma-nature unmoved, goes forth to respond to it, manifesting a body and teaching the dharma. If there is a wholesome capacity, one should respond with the compassion of the precepts, freeing it from the false calculation of a no-self that is its own; if there is a capacity for entering emptiness, one should respond with the compassion of generation-and-extinction and no-generation, freeing it from the inherent self; if there is a capacity for entering the provisional, one should respond with the compassion of the immeasurable, freeing it from the self of dharmas; if there is a capacity for entering the middle, one responds to it with the compassion of the unconditioned, freeing it from the self of suchness. Having himself broken through this false self, and causing others to break through their false self as well — hence, this is named the samādhi of blazing heat.

As for Jambudvīpa, broken through by means of the samādhi of illusion: the retributions of this southern continent are manifold and varied, its lifespans and the rest all uncertain, just like an illusion or a conjuring. Here, karma is conjured forth from the mind as an illusion, views and thought are conjured forth as an illusion, ignorance-of-particulars is conjured forth as an illusion, and fundamental ignorance is conjured forth as an illusion. The bodhisattva, wishing to break through these illusions, conjures forth, from upholding the precepts, the unconditioned, breaking through the illusion of binding karma; conjures forth, from dhyāna concentration, the liberations; conjures forth, from the wisdom of generation-and-extinction and no-generation, the uncontaminated; conjures forth, from the wisdom of the immeasurable, the contaminated; and conjures forth, from the wisdom of the unconditioned, that which is neither contaminated nor uncontaminated. Once the illusion of views and thought is broken through, the illusion of the real truth is accomplished; once the illusion of ignorance-of-particulars is broken through, the illusion of the conventional truth is accomplished; once the illusion of fundamental ignorance is broken through, the illusion of the middle way is accomplished. Hence the sūtra says: "The Tathāgata is the great master of illusion." Within Jambudvīpa, wherever there is a capacity or condition connected to the vow, one responds to it according to that connection through this fundamental compassion, breaking through one's own illusions and thereby accomplishing others' illusions as well — hence, this is named the samādhi of illusion. The rest is as explained above.

As for the existence of the Four Heavenly Kings, broken through by means of the samādhi of non-movement: these gods guard the land and roam throughout the world, and thus carry the movement of retribution, along with the movement of views and thought, of dust and sand, and of ignorance. The bodhisattva cultivates the corresponding practices, breaking through each of these movements, and accomplishes the samādhi. Through the permeation of the vow and the response to capacity and condition, this fundamental compassion causes others, too, to break through these four movements and accomplish the three kinds of non-movement — hence, this is named the samādhi of non-movement. The full details are as explained above.

As for the existence of Trāyastriṃśa, broken through by means of the samādhi hard to subdue: this is the very summit of the earth-dwelling heavens, and so it is a retribution hard to subdue, along with views and thought, dust and sand, and ignorance likewise hard to subdue. The bodhisattva cultivates the corresponding practices, rising above it, breaking through each of these difficulties, and accomplishing the samādhi within himself. Through the permeation of the vow toward others, wherever there is a capacity or condition, this fundamental compassion causes others, too, to attain realization — hence, this samādhi is named hard to subdue. The rest is as explained above.

As for the Yāma heaven, broken through by means of the samādhi of a pleased mind: this heaven dwells in open space, free of weapons and warfare, and takes this as its own delight. Yet this is only delight within retribution itself, not yet the delight of unmoving karma, nor the delight of the uncontaminated, the wisdom of the paths, or the wisdom of the middle. The bodhisattva, wishing to break through every kind of displeasure, cultivates the corresponding practices, accomplishing within himself the samādhi of a pleased mind across all three truths. The vow permeates the dharma-realm. Wherever there is a capacity or condition, this fundamental compassion causes others, too, to attain a pleased mind — hence, this samādhi is named a pleased mind. The rest is as explained above.

As for the Tuṣita heaven, broken through by means of the blue-color samādhi: the Tripiṭaka-master Paramārtha says: "This heaven's own retribution delights in blue — its palaces, garments, and every ornament are all alike blue." The bodhisattva, wishing to break through this blue, cultivates the ultimate meaning, which is neither blue, yellow, red, nor white, and yet sees blue, yellow, red, and white. The ultimate meaning is neither the precepts, concentration, nor wisdom, and yet is the precepts, concentration, and wisdom. Through the precepts, one breaks through the blue of retribution; through the wisdom of generation-and-extinction and no-generation, one breaks through the blue of views and thought. Neither seeing the real as the real, nor the provisional as the provisional, nor the middle as the middle, follows this same pattern exactly. Once these three kinds of blue obstruction are broken through, the threefold-truth blue samādhi is accomplished within oneself; and, on through responding to others' conditions to accomplish this same samādhi in them, may be understood by the same example as above.

The yellow-color samādhi breaks through the existence of the Nirmāṇarati heaven; the red-color samādhi breaks through the existence of the Paranirmitavaśavartin heaven; the white-color samādhi breaks through the existence of the first dhyāna — all of these, too, are matters of retribution. White and the rest follow the same pattern as the blue-color samādhi, and their general sense may be understood accordingly. As for the white-color samādhi: the first dhyāna's freedom from the five desires is its whiteness, while its not yet being free of applied and sustained thought is its blackness. Views and thought, dust and sand, and ignorance are likewise this same blackness; breaking through these various blacknesses, cultivating every practice of whiteness, the samādhi is accomplished within oneself, and, in turn, this same samādhi is accomplished in others, as explained above.

The samādhi of manifold variety breaks through the existence of the Brahmā-king: the Brahmā-king presides over the entire great trichiliocosm, and, since its own categories are already so manifold, this is itself the manifold variety of retribution — not yet having seen the manifold variety of emptiness, of the provisional, and of the middle. Breaking through this manifold variety, one cultivates manifold practices accordingly, accomplishing this manifold variety within oneself, and likewise accomplishing it in others. As explained above.

As for the second dhyāna, using the paired samādhi: the second dhyāna alone possesses the paired factors of inner purity and joy, while its remaining factors are shared with the other dhyānas — this is itself the pairing of retribution. Yet it has not yet seen the pairing of emptiness, of the provisional, and of the middle. Following the same example as above.

As for the third dhyāna, using the samādhi of thunder-sound: the bliss of this dhyāna is the deepest of all, like a fish frozen in ice or an insect hibernating underground — this is attachment to the bliss of retribution, and likewise attachment to the bliss of emptiness, of the provisional, and of the middle. In order to startle one out of every such bliss, one cultivates the corresponding practices of thunder-sound. The rest is as explained above.

As for the fourth dhyāna, using the samādhi of pouring rain: the fourth dhyāna is like the great earth, complete with every manner of seed; without rain, however, no sprout can ever grow. Every wholesome root present within the fourth dhyāna — the seed of karma, and the seed of the three truths — requires the corresponding practice of rain to be cultivated, so that the samādhi arises of itself; and, through compassion responding to capacity, this same samādhi is brought forth in others as well, and so on.

As for the heaven of no-thought, using the samādhi like empty space: the non-Buddhist path, itself not empty, falsely calculates it to be nirvāṇa, holding that the retribution itself is not empty, and that none of the three truths are truly empty or without substance. Cultivating the corresponding practices of emptiness and purity, one accomplishes this within oneself, and accomplishes it in others as well, and so on.

As for the Anāgāmin heaven, using the mirror-illuminating samādhi: this heaven of the noble ones, though uncontaminated, though it has attained a pure form, possesses only the pure form of retribution. Not yet having fully fathomed the emptiness of form is like a mirror not yet fully polished; not yet knowing the provisional nature of form is like a mirror not yet holding any reflection; not yet knowing the middle nature of form is like not yet having grasped the mirror's own completeness. The rest is as explained above.

As for the sphere of infinite space, using the unobstructed samādhi: this concentration attains freedom from the cage of form, and this is itself the non-obstruction of retribution — not yet the non-obstruction of emptiness, of the provisional, and of the middle. The rest is as explained above.

As for the sphere of infinite consciousness, using the samādhi of permanence: this concentration takes the unbroken continuity of consciousness itself as permanence — but this is merely the permanence of the concentration's own retribution, not the permanence of the three unconditioned, the permanence of transformative function, or the permanence of everlasting bliss. Following the same example as above, and so on.

As for the sphere of nothing whatsoever, broken through by means of the samādhi of bliss: this sphere is like delusion itself, and, being delusion, is itself suffering, down through the suffering of ignorance. Following the same example as above, and so on.

As for the sphere of neither perception nor non-perception, broken through by means of the samādhi of self: this summit heaven takes itself to be the very retribution of nirvāṇa, yet it still harbors a subtle affliction, still lacking freedom, down through the lack of freedom from ignorance. Cultivating practice to break through this, one attains the real self, the self that accords with the conventional, and the self of everlasting bliss. Following the same example as above, and so on.

As for why all twenty-five are called "samādhi": samādhi means concentration that is even and upright. The real truth, taking emptiness and the uncontaminated as its evenness and uprightness; emerging into the provisional, taking accordance with capacity as its evenness and uprightness; the middle way, negating both extremes, as its evenness and uprightness — since each of the twenty-five is thus complete with all three truths, all are alike called "samādhi." As for why they are further called "king": evenness and uprightness with respect to emptiness and the provisional alone does not yet attain the name of "king" — hence, the two vehicles entering emptiness and the bodhisattva emerging into the provisional are not named the dharma-king. Evenness and uprightness with respect to the middle way alone attains the name of "king." Since each and every one of these samādhis already possesses the middle way, all are alike called "king." The Mahāparinirvāṇa Sūtra says: "These twenty-five samādhis are named the kings of every samādhi" — this expresses the sense of their exalted rank; "if one enters this samādhi, every samādhi is thereby entered within it" — this expresses the sense of their vast embodiment; "they respond to the capacities of the twenty-five states of existence" — this expresses the sense of their far-reaching function.

Within the ground of fearlessness, one possesses the various powers and functions of the twenty-five samādhis in full: Mount Sumeru entering a mustard seed without harming a single tree; the sea gathered into a single pore without disturbing a single turtle or fish; though dwelling in hell, body and mind free of any suffering. Transforming, appearing, and vanishing, unmoved and yet reaching far — this is precisely their wondrous sense. This is, after all, the power made possible by the accomplishment of the wisdom holy practice. Question: This talk of samādhis breaking through existence belongs properly to the text of the Mahāparinirvāṇa Sūtra — how can it be used to explain this text? Answer: The third fascicle of this sūtra itself says: "The dharma-king who breaks through existence appears in the world, and, according to what sentient beings desire, teaches the Dharma for them." The fourfold sense is thereby stated in this very text, complete and evident of itself. Moreover, the Mahāparinirvāṇa Sūtra clarifies the bodhisattva's breaking through existence, while the present sūtra clarifies the dharma-king's own breaking through existence — this only makes its sense all the more evident still. This closes the exposition of the holy practice.

Second, as for the brahma practice: "brahma" means purity. Being free of craving and views toward either extreme, and having realized this, is what is named purity. Bestowing and drawing out sentient beings by means of this pure dharma is precisely the loving-kindness, compassion, sympathetic joy, and equanimity that take no object. The bodhisattva, with the mind of great nirvāṇa, cultivates the holy practice, attains the ground of fearlessness, and possesses the boundless great function of the twenty-five samādhis.

At that moment, this compassion is the true brahma practice — not the four immeasurable minds cultivated by the ordinary gods of the Brahmā heaven, nor the compassion tied to sentient beings or tied to dharmas taught in the Tripiṭaka and shared teachings. Through this loving-kindness, compassion, sympathetic joy, and equanimity, every practice is permeated and cultivated, and nothing at all fails to be accomplished. The Mahāparinirvāṇa Sūtra says: "Should anyone ask: what is the root of every wholesome thing? One should answer: loving-kindness is." Since loving-kindness is already the very root of practice, it is accordingly called the brahma practice. Read in the perfect teaching's own terms, this, too, accords with the Mahāparinirvāṇa Sūtra: "Loving-kindness is itself the Tathāgata; loving-kindness is itself buddha-nature." If this loving-kindness is not complete with the buddha's own ten powers, four fearlessnesses, and thirty-two marks, it is the loving-kindness of a śrāvaka; if it is complete with them, it is the loving-kindness of the Tathāgata. This loving-kindness is itself the great gathering of the Dharma; this loving-kindness is itself the great nirvāṇa. Since the power of loving-kindness is so vast and deep, complete with every adornment of merit and virtue, it is accordingly named the brahma practice.

Third, as for the heavenly practice: the heaven of ultimate meaning is principle just as it is by its own nature — spoken of before the path is walked; principle becoming practice — spoken of in the midst of the path; practice revealing principle — spoken of after the path. Here, it is spoken of specifically in terms of principle becoming practice — hence, it is called the heavenly practice. Though the bodhisattva has already entered the first ground, he should not abide within this first ground alone, since there remains something still to be attained beyond it. Cultivating the wisdom of the higher ten grounds, bringing forth the real and cultivating wisdom ten times over in succession, principle becoming practice in this way is named the heavenly practice. The heavenly practice is precisely the adornment of wisdom. Seeking the buddha path above gives rise to the holy practice and the heavenly practice; transforming sentient beings below gives rise to the brahma practice, the sick practice, and the infant practice.

Fourth, as for the infant practice: as merit and wisdom increase further still, the real mark becomes ever more manifest. Though one no longer deliberately intends to benefit sentient beings, one is nonetheless able, quite of one's own accord, to bring about both hidden and manifest benefit. The power of the heavenly practice brings hidden benefit; the power of the brahma practice brings manifest benefit. Though sentient beings possess some small capacity for goodness, without a bodhisattva to open and develop it, it can never grow. The power of the wholesome root of loving-kindness, like a lodestone drawing iron, softens its own light to benefit others, enabling sentient beings to see the bodhisattva and join him as though beginning to study alongside him. Gradually cultivating the five precepts and the ten wholesome acts, attaining the fruit of humans and gods, is the practice of a willow leaf. Again, demonstrating the two hundred and fifty precepts, observing, training, permeating, and cultivating, the Four Noble Truths, the twelve links of dependent origination, and the thirty-seven factors of enlightenment, matches the infant practice of the two vehicles. Again, demonstrating the shared cultivation of the six pāramitās across three incalculable eons, planting the seeds of the auspicious marks over a hundred eons, gently subduing affliction, matches the small-goodness practice of the six-pāramitā bodhisattva. Again, demonstrating agreement that form is itself empty, without arising and without ceasing, matches the shared teaching's small-goodness practice. Again, demonstrating agreement with the distinct teaching's own step-by-step sequence, its resembling middle way, matches its own small-goodness practice. All of this is the power of the loving mind, stooping down to join the multitude in their smallness, drawing them upward to accomplishment — arising from the loving mind's bestowal of happiness, this is named the infant practice.

The Mahāparinirvāṇa Sūtra says: "Able to speak the great syllables, namely 'ba' and 'he'" — this refers precisely to the small practice of the six pāramitās while still seeking to become a buddha, and hence is called the "great syllables." It also says: "Seeing no mark of day and night, of kin and stranger" — this matches the bodhisattva of the shared teaching, the sense of form being itself empty. It also says: "Unable to perform either great or small deeds" — "great deeds" meaning the five heinous crimes, "small deeds" meaning the mind of the two vehicles — this matches the distinct teaching: the distinct teaching is not birth-and-death, and so has no five heinous crimes; it is not nirvāṇa, and so has no mind of the two vehicles. It also says: "The willow tree's yellow leaf" — this matches the infant stage of the five precepts and ten wholesome acts among humans and gods. It also says: "Taking what is not the path as the path, since it is able to give rise to the subtle causes and conditions of the path" — this matches the infant stage of the two vehicles. The power of the wholesome root of loving-kindness, able to emerge into the provisional and transform beings, matching the expedient means of small goodness, drawing them into the buddha's own wisdom, constitutes the infant of the perfect teaching. The sūtra says: "Unable to rise, to stand, to come, to go, or to speak," as the sūtra itself states, and so on. Judging the coarse and the wondrous, and opening the coarse to reveal the wondrous, may likewise be understood by the same example, and so on.

Fifth, as for the sick practice: this arises from the great compassion that takes no object. Wherever a small goodness first arises, the sick practice must be present there as well. Here, matching the side of arising goodness is named the infant practice; matching the side of affliction is named the sick practice. Since sentient beings are sick, great compassion permeates the mind — and it is for this reason that "I, too, am sick." Whether sporting in hell, or taking the form of an animal, or transforming oneself into a hungry ghost and the rest, all of this matches the sickness of evil karma, as with Devadatta and others. Again, demonstrating having father, mother, wife, and children, the golden lance-wound, the meal of horse-fodder, seeking clothing against the cold wind, seeking milk while suffering a fever — this demonstrates that humans and gods carry the sickness of the fetters, of karma, and of birth, old age, sickness, and death. Again, demonstrating the thirty-four moments of mind severing the fetters at the seat of enlightenment demonstrates matching the sickness of views and thought of the two vehicles, drawing near through skillful means, urging them on to diligent effort — the bodhisattvas of the Tripiṭaka and shared teachings do likewise. Again, matching the distinct teaching's own seat of quiescent extinction, first severing the sickness of dust-and-sand and ignorance. For this reason, the bodhisattva matches every one of these sicknesses in turn, pervading throughout the dharma-realm to benefit sentient beings. This closes the sequential five practices.

Question: The holy practice realizes three grounds, and the brahma practice realizes two grounds — why do the heavenly, sick, and infant practices realize no ground of their own? Answer: The holy and brahma practices are named the cultivation of the cause, and so their realization of a ground is discussed; the heavenly practice is precisely what is thereby realized. The sick and infant practices arise as a response from the fruit already attained, and so their realization is not separately discussed. There is, further, another sense to this: the sūtra reveals the particular meaning by having each practice enter its own realization separately, still before the ground; the sūtra reveals the perfect meaning by having them all realized together as one, once the ground is reached. Moreover, it is not that the perfect is uncultivated before the ground, nor that no distinctions remain once the ground is reached — the two are simply set forth mutually, to make each easier to understand, and so the text does not belabor the point. Before the ground, spoken of separately: precept practice, proceeding from the shallow to the deep, realizes the ground of non-movement; concentration practice, proceeding from the shallow to the deep, realizes the ground of forbearance; wisdom practice, proceeding from the shallow to the deep, realizes the ground of fearlessness. Once the ground is reached, they are all alike — how, then, could these three grounds remain forever distinct and separate? It is simply that, at the very moment the ground is reached, being unmoved by either extreme is named the ground of non-movement; upholding the buddha-dharma above while bearing the burden of sentient beings below is named the ground of forbearance; being free and at ease with respect to both birth-and-death and nirvāṇa is named the ground of fearlessness. The ground of fearlessness is named from the virtue of self; the ground of forbearance is named from the virtue of bliss; the ground of non-movement is named from the virtue of permanence. The virtue of purity runs through all three. On the very day the ground is reached, the four virtues are all accomplished together, with nothing increased or diminished — this is simply how the way of transformation ought to be. It is comparable to the sense of "three in the morning, four in the evening."

From the point the ground is reached onward, each and every ground has its own cultivation for oneself, and each and every ground has its own realization for oneself. This cultivation for oneself is simply the cultivation of the heavenly practice, and this realization for oneself is simply the realization of the heavenly practice — hence, the realization of the heavenly practice is not separately discussed. As for transforming others before the ground, this is named the brahma practice: loving-kindness, compassion, and sympathetic joy are the very activity of transforming others, and the ground of the single child is its realization; equanimity is the very principle-practice of transforming others, and the equality of emptiness is its realization. These two grounds, too, are not sharply separate: once the ground is reached, compassion is present, and hence it is called "the single child"; and compassion is one with essence itself, and hence it is called "the equality of emptiness." Each and every ground carries compassion matching evil — this is named the sick practice. Each and every ground carries loving-kindness matching goodness — this is named the infant practice. Since the realization of the path is the same throughout, it is not separately discussed. As for the merit and virtue of the buddha-ground itself, one can only look up to it and believe in it — how could one presume, with a mind still in darkness, to fix and discriminate it with any certainty? This is, in brief, the answer, and so on.

As for the perfect teaching's five practices: the Mahāparinirvāṇa Sūtra says: "There is, further, a single practice that is the Tathāgata's own practice — namely, the Mahāyāna, the great parinirvāṇa." This Mahāyāna is the perfect cause; this nirvāṇa is the perfect fruit. Raising this up marks out the Tathāgata's own practice, distinct from the other practices of the six pāramitās, or of the shared or distinct teachings. Though these were called "Mahāyāna" before, they were not yet able to function in a perfect and all-inclusive way; though "nirvāṇa" was named before, reaching only as far as the letter "dha" and no further to be spoken of, this, too, was still only the bodhisattva's own practice, and could not be named the Tathāgata's single practice.

As for the perfect practice: perfectly complete with all ten dharma-realms, one movement is every movement — this alone is named the Mahāyāna. This is precisely riding upon the buddha-vehicle itself, and hence is named the Tathāgata's own practice. As the Treatise says: "From the very first arousing of the mind, one ever contemplates nirvāṇa while walking the path." And as the Larger Perfection of Wisdom Sūtra says: "From the first arousing of the mind, one practices, gives rise to, and cultivates it; and, all the way to sitting at the very seat of enlightenment, one likewise practices, gives rise to, and cultivates it — the ultimate attainment and the first arousing of the mind are, in the end, not two different things." All of this expresses the very sense of the Tathāgata's own practice.

The present sūtra's own clarification of the peaceful practices: "peace and joy" names nirvāṇa itself, which is precisely the perfect fruit; and the "practice" is precisely the perfect cause, one in sense with nirvāṇa itself — hence, it, too, is called the Tathāgata's own practice. Entering the room, putting on the robe, and sitting in the seat are all alike named "the Tathāgata," spoken of in terms of the person; nirvāṇa is spoken of in terms of the dharma. Speaking of the dharma in terms of the person, the Tathāgata is precisely nirvāṇa; speaking of the person in terms of the dharma, nirvāṇa is precisely the Tathāgata. The sense of these two sūtras is the same. The Mahāparinirvāṇa Sūtra sets out the name of this single practice, yet unfolds the sequential five practices at length; the Lotus Sūtra marks out the peaceful practices, yet unfolds the perfect sense at length.

Here, the perfect teaching's five practices are explained according to the Lotus Sūtra itself. The five practices, present within a single mind, complete and lacking nothing at all, are named the Tathāgata's own practice. The text says: "Adorned with the Tathāgata's own adornment, adorning oneself with it" — this is precisely the perfect holy practice; "the Tathāgata's room" is precisely the perfect brahma practice; "the Tathāgata's seat" is precisely the perfect heavenly practice; "the Tathāgata's robe" is of two kinds: gentleness is precisely the perfect infant practice, and forbearance is precisely the perfect sick practice. These five practices are precisely the single practice of the real mark. The one does not make five, nor do the five make one; neither joined together nor separate, inconceivable — this is named the single five practices.

How is "adornment" named the holy practice? The text says: "Upholding the Buddha's own pure precepts" — the Buddha's own precepts are precisely the perfect precepts. It also says: "Deeply penetrating the mark of transgression and merit, illuminating everywhere throughout the ten directions" — seeing the real mark precisely within transgression and precisely within merit is what is named "deeply penetrating"; and being free, with the mind of the real mark, from the ten disturbances and the rest, is likewise all the perfect precepts. "The Buddha himself abides in the Mahāyāna, adorned with the power of concentration and wisdom, according to the dharma he himself has attained" — this is precisely the Buddha's own adornment of concentration and wisdom, and hence is named the Buddha's own holy practice.

How is "the Tathāgata's room" named the brahma practice? The compassion that takes no object is able to serve as the very support of the dharma-realm, like a lodestone drawing everything toward it universally, so that nothing fails to return and take refuge in it. Drawing beings further still by means of the universal vow, spiritual powers, and wisdom, causing them to abide securely within this dharma — hence, the Tathāgata's room is taken as the brahma practice.

How is "the Tathāgata's seat" named the heavenly practice? The heaven of ultimate meaning, the wondrous principle of the real mark, is what every buddha takes as teacher, the very place where every Tathāgata alike comes to rest. The text says: "Contemplating that all dharmas are empty, unmoving and unretreating, and no longer discriminating higher, middling, or lower dharmas, conditioned or unconditioned, real or unreal dharmas." Hence, the Tathāgata's seat is precisely the heavenly practice.

How is "the Tathāgata's robe" the infant practice and the sick practice? Warding off both clamor and stillness alike is named forbearance. Illuminating both truths at once is, in turn, named gentleness. The text says: "Able, for the sake of the lowly and inferior, to bear patiently with such matters as these" — "stripping off one's own jeweled ornaments and putting on a coarse and soiled robe" matches the sick practice; "drawing near through skillful means" matches the infant practice.

Again, contemplating the quiescent extinction of the ten dharma-realms is precisely the Tathāgata's seat, named the heavenly practice; drawing out the nature and marks of nine dharma-realms gives rise to compassion, and bestowing the bliss of the one dharma-realm gives rise to loving-kindness — this is precisely the brahma practice; gently illuminating the nature and marks of goodness matches the infant practice; illuminating the nature and marks of evil matches the sick practice; and illuminating the nature and marks of goodness is itself the precepts, while quiescent illumination is itself concentration and wisdom — this is precisely the holy practice. One should therefore know that the single mind's illumination of the ten dharma-realms is itself already complete with the perfect teaching's five practices. Again, the single mind's five practices are precisely the samādhis of the three truths: the holy practice is precisely the samādhi of the real truth; the brahma, infant, and sick practices are precisely the samādhi of the conventional truth; the heavenly practice is precisely the king samādhi of the middle way. Again, the perfect three samādhis perfectly break through the twenty-five states of existence: being empty, they break through the evil karma, views, and thought of all twenty-five; being provisional, they break through the ignorance-of-particulars of all twenty-five; being the middle, they break through the fundamental ignorance of all twenty-five. One is thereby three, and three are thereby one. One emptiness is every emptiness, one provisional is every provisional, one middle is every middle — hence, this is named the Tathāgata's own practice.

Again, the Tathāgata's room secretly permeates the dharma-realm: the power of the wholesome root of loving-kindness, unmoved from the very real limit, softens its own light amid the dust and defilement, and, responding by way of the sick practice's compassion, manifests every manner of body, as though deaf, as though mute; and teaches every manner of dharma, as though mad, as though foolish. Where there is a capacity for the arising of goodness, one responds by way of the infant practice's compassion — as with the syllables "ba" and "he," the wooden ox, or the willow leaf. Where there is a capacity for entering emptiness, one responds by way of the holy practice's compassion, holding a vessel of dung, appearing as though afraid. Where there is a capacity for entering the provisional, one responds by way of the brahma practice's compassion: the power of the wholesome root of loving-kindness, seeing such a matter as this, seats itself upon a lion's throne, its feet resting on a jeweled footstool, and, as a merchant trading among other lands, engages in every manner of commerce and profit, present in every place without exception. Where there is a capacity for entering the middle, one responds by way of the heavenly practice's compassion, like a swift horse that needs only the shadow of the whip, traveling the great, straight road without any hindrance whatsoever, neither before nor after, neither juxtaposed nor separate, teaching the dharma of no discrimination — that every dharma, from the very outset, ever bears the mark of quiescent extinction of itself — responding perfectly to every capacity, like the lute of the asuras that plays of its own accord. Whether one is drawn gradually into the perfect, as explained before, or drawn suddenly into the perfect, as explained here, once one has entered the perfect, the realization attained is, in the end, no different at all. In order to reveal the very gateway by which one first enters the distinct and the perfect teachings, the power of the wholesome root of loving-kindness causes those of gradual and of sudden capacity alike to see the teaching explained in just this way, and so on.

Again, the perfect teaching's five practices are precisely the wisdom-practice of the four kinds of twelve links: the purity of the inconceivable consciousness, name-and-form, and the rest is precisely the precept holy practice; the purity of formations, existence, and the rest is precisely the concentration holy practice; the purity of ignorance, craving, and the rest is precisely the wisdom holy practice; the quiescent extinction of all twelve links — and, further, being without even the three kinds of twelve links discussed before — is precisely the heavenly practice; being able to match the cessation of those same three kinds of twelve links discussed before is precisely the infant practice; matching the arising of those same twelve links discussed before is precisely the sick practice. Again, this is precisely the wisdom-practice of the four kinds of Four Noble Truths: the unconditioned path is precisely the precept, concentration, and wisdom holy practices; the unconditioned cessation is precisely the heavenly practice; compassion drawing out suffering, drawing out all four kinds of suffering and bestowing all four kinds of bliss, is precisely the brahma practice; compassion alone is precisely the sick practice; loving-kindness alone is precisely the infant practice.

Again, this is precisely the wisdom-practice of the seven kinds of two truths: the perfect real truth's own expedient means is precisely the holy practice; the perfect real truth's own principle is precisely the heavenly practice; compassion toward the seven kinds of the conventional and loving-kindness toward the seven kinds of goodness are precisely the brahma practice; matching the seven kinds of the conventional is precisely the sick practice; matching the seven kinds of the real is precisely the infant practice. Again, this is precisely the wisdom-practice of the five kinds of three truths: the goodness within the conventional truth is the precept holy practice; the dhyāna within the real truth is the concentration holy practice; the wisdom of the real truth is precisely the wisdom holy practice; the middle truth is the heavenly practice; drawing out the suffering of the five kinds of the conventional and bestowing the bliss of the five kinds of the real and the middle is the brahma practice; matching the five kinds of the conventional is the sick practice; matching the five kinds of the real and the middle is the infant practice. Again, this is precisely the wisdom-practice of the one real truth: the one real truth possessing the precept, concentration, and wisdom accompanying the path is precisely the holy practice; the one real object itself is precisely the heavenly practice; loving-kindness and compassion of a single essence, spoken of together, are precisely the brahma practice; spoken of separately, they are precisely the sick practice and the infant practice.

As for the contemplation-of-mind version of the perfect teaching's five practices: the perfect practice discussed above need not be sought far away — it is present in the mind itself, just as it is. Within every dharma whatsoever, there is present the very nature of peace and joy; contemplating this nature of mind is itself named the superior concentration. The nature of mind is at once empty, at once provisional, at once the middle; the five practices, the three truths, and every buddha-dharma are already complete within the mind itself. If the initial mind is thus, then this practice is the Tathāgata's own practice, and one should make offering to it with the very offerings due the Tathāgata himself. Bowing toward it in every direction, and raising up a stūpa wherever one stands, since a whole-body relic is already present there. If the initial mind is already thus, how much more so a resembling understanding? How much more so, then, actually entering an abiding stage? The Bodhisattva-bhūmi says: "From the dhyāna of inherent nature, every dhyāna is brought forth." Every dhyāna is of three kinds: first, the dhyāna of bliss within the present dharma, which is precisely the samādhi of the middle, the wisdom of the emptiness of the real mark; second, the samāpatti giving rise to every kind of nature, the two vehicles' own liberations, eliminations, and totalities, which is precisely the samādhi of the real; third, the dhyāna benefiting sentient beings, which is precisely the samādhi of the conventional. One should therefore know that the five practices and the three truths are all alike accomplished within every dhyāna — this is precisely the partial rank of the first stage of abiding. Once one enters this stage, there is nothing that is not the buddha-dharma — this is the practice of the perfect mind. How, then, could this be the same sense as the sequential five practices discussed before?

One should therefore know that the sequential is coarse, while a single practice being every practice is wondrous — this is the sense of the relative reading. If the coarse is opened to reveal the wondrous, there is no coarse left to set against it — this is the sense of the wondrous of practice read in the absolute.

Question: The Lotus Sūtra opens the coarse, and every coarse thing enters the wondrous. Why, then, does the Mahāparinirvāṇa Sūtra still clarify the sequential five practices? Answer: The Lotus Sūtra was taught for people living during the Buddha's own lifetime, breaking through the provisional to enter the real, with no coarse remaining at all — its teaching's own intent is already whole and complete. The Mahāparinirvāṇa Sūtra was taught for the ordinary beings of a later age, whose sickness of views and thought is severe, who fixate rigidly on the one real truth and slander expedient means — and, though they may drink the ambrosia itself, they are unable to see the very phenomenon as already the real, and so injure their own life and die prematurely; hence, it upholds the precepts, concentration, and wisdom as a support, in order to reveal the great nirvāṇa. Whoever has grasped the Lotus Sūtra's own intent has no need of the sequential practices when reading the Mahāparinirvāṇa Sūtra.

Fourth, clarifying the wondrous of stage: since the truth and its principle are already fused together, and wisdom is already perfect and unobstructed, the practice this wisdom guides is thereby made wondrous. These three senses having already been made manifest, the Essence, the Cardinal Doctrine, and the Function are thereby already sufficient. Now, further clarifying the wondrous of stage: this is the very ladder by which practice ascends. Yet "stage" carries both a provisional and a real sense, scattered throughout the sūtras and treatises. Where the *Satyasiddhi Śāstra* and the *Abhidharma* judge the stages, their words do not extend to the Mahāyāna at all. Where the *Bodhisattva-bhūmi*, the *Mahāyānasaṃgraha*, and similar treatises judge the stages, each sets out only its own particular path, and their sense does not encompass every approach together. Among the Vaipulya sūtras that clarify the stages, the *Yingluo Sūtra* has already judged their shallow and deep degrees. Among the Perfection of Wisdom sūtras that clarify the stages, the *Renwang Sūtra* discusses their higher and lower ranks at great length, yet has not yet made clear their coarse and wondrous distinction. The present sūtra does not make the names of its stages explicit, yet its intent embraces both the lesser and the greater vehicles, roughly judging the provisional and the real; and though the Sanskrit text was not translated here in its entirety, the source sūtra must surely contain them.

Here, the "Parable of the Medicinal Herbs" chapter clarifies only six stages. The text says: "The wheel-turning sage kings, and the various kings of Śakra and Brahmā — these are the small medicinal herbs. Knowing the uncontaminated dharma, able to attain nirvāṇa... dwelling alone in mountain forests... attaining the realization of the pratyekabuddha — these are the middle medicinal herbs. Seeking the World-Honored One's own place, resolving, 'I shall become a buddha,' practicing diligence and concentration — these are the superior medicinal herbs. And again, the sons of the buddhas, devoting their minds single-mindedly to the buddha path, ever practicing loving-kindness and compassion, knowing of themselves that they will become buddhas, resolved beyond any doubt — these are named the small trees. Abiding securely in spiritual powers, turning the wheel that never turns back, saving immeasurable hundreds of thousands of millions of sentient beings... these are named the great trees." Taking up further, from the prose passage, "sprung from a single ground, moistened by a single rain," and, from the text following it, "I shall now teach you the most real matter," as constituting the sixth stage. The first three senses are stages within the Tripiṭaka teaching; the small tree is the stage of the shared teaching; the great tree is the stage of the distinct teaching; and the "most real matter" is the stage of the perfect teaching.

As for the stage of the small herb: this is the human and heavenly vehicle. The wheel-turning king is the stage of lordship among humans; Śakra and Brahmā are the stage of lordship among gods — both are clarified in terms of their retribution-fruit as a stage. Since the sense of this fruit already carries superior and inferior grades, one should know that the cause cultivated for it must likewise carry shallow and deep degrees. As for the cause of the human stage: this is precisely upholding the five precepts, in brief of four grades — the lowest grade becomes the iron-wheel king, ruling over one continent; the middle grade becomes the copper-wheel king, ruling over two continents; the superior grade becomes the silver-wheel king, ruling over three continents; the very highest grade becomes the golden-wheel king, ruling over all four continents. All of these arise from upholding the precepts with a distracted mind, joined with a mind of loving-kindness urging others toward merit as well; as their retribution, they become lords among humans, flying emperors to whom the four directions return in virtue, their sacred treasures responding to them of their own accord.

As for the heavenly vehicle stage: cultivating the path of the ten wholesome deeds, ripening naturally of its own accord, is generally the cause of birth among the gods; adding to this the cultivation of dhyāna concentration, one advances further into the upper realms. The heavenly fruits of the three realms differ in their higher and lower ranks, and the causes cultivated for them must accordingly differ in their shallow and deep degrees. The Sūtra of the Establishment of Mindfulness of the True Dharma says: sixty thousand mountains surround Mount Sumeru, and at its four corners dwell the garland-bearing gods. They possess ten abodes, each a thousand yojanas across — four to the north, and two each in the remaining directions. In the south, one abode is named White Maṇi: whoever, in the space of ten claps of the hands, takes the three refuges with a mind undivided by any other thought, is born in this heaven to enjoy its bliss — sixteen wheel-turning kings' own pleasures together do not equal even a single one of its own, and its every pleasure and provision flows forth of itself from its own mountains and rivers. The second abode is named Steep Cliff: whoever, in a former life, built bridges and boats at river crossings, ferrying across those who upheld the precepts, and likewise ferrying across others as well, without ever committing any manifold evil, is born there — its retribution may be known accordingly.

In the west: one abode is named Fruit-of-Life: whoever, in a time of famine, guarded and upheld the pure precepts, purified body, speech, and mind, and planted fruit trees so that travelers might eat from them, is born there, filled with peace and happiness. The second is named White Merit: whoever, in a former life, scattered flower garlands upon a buddha or upon a stūpa, is born there. In the east: one abode is named All Joy: whoever, in a former life, made offering of flowers to one who upheld the precepts, or offered them to a buddha, earning the wealth to buy those flowers through their own labor, is born there — its retribution may be known accordingly. The second is named Practicing the Path: whoever, seeing a great fire arise, burning sentient beings, extinguished it with water, is born there — its retribution, and so on. In the north, there are four: first, named Craving Desire; second, named Craving Objects; third, named Mind's Movement; fourth, named Forest of Sport. The first is attained by whoever, seeing friends and kin broken apart from one another, reconciles them and settles their dispute. The second is attained by whoever, in a former life, held a Dharma-teaching assembly. The third is attained by whoever, in a former life, with a mind of pure faith, made offering to the assembly of monks and swept their stūpa, sowing pure faith in this supreme field of merit. The fourth is attained by whoever, in a former life, holding a mind of faith, gave robes to the monks, giving even the value of a single piece of fruit toward the price of making a robe, delighting in it and rejoicing along with it.

Next, the Kraudapāda heaven — this name means "elephant's footprint" — likewise has ten abodes: the first is named Lotus-Walking, attained by whoever, in a former life, permeated their mind with the precepts, took the three refuges of their own accord, and called out "Homage to the Buddha" — even the mere sound of its bees already surpasses every other heaven, let alone its every other fruit of retribution! The second is named Superior-Bee Joy, attained by whoever, in a former life, with a mind of faith upheld the precepts and, with compassion, benefited sentient beings, making offering of flowers, incense, and music to a buddha's stūpa. The third is named Wondrous Sound, attained by whoever offered a jeweled canopy to a buddha. The fourth is named Fragrant Bliss, attained by whoever, with a mind of faith, upheld the precepts and anointed a buddha's stūpa with fragrance. The fifth is named Wind-Faring, attained by whoever, with a mind of faith, upheld the precepts and gave a fan to the monks, thereby attaining coolness — in this heaven, every heavenly fragrant wind comes of itself to permeate one, doubling and redoubling again and again; and if the mere fragrant wind is already such as this, how much more so when one merely calls it to mind — whatever one calls to mind is attained at once. The sixth is named Scattering-Flower Joy, attained by whoever, seeing one who upholds the precepts recite them, gave a water-vessel for washing; or who, along a roadway, filled a vessel with pure water and gave it to travelers for washing. The seventh is named Universal Contemplation, attained by whoever, permeating their mind with goodness toward one who upholds the precepts, and, toward one who has broken the precepts and fallen ill, sought no reward or gratitude but, with a compassionate mind, bestowed comfort upon them, tending the sick without ever growing weary or reluctant. The eighth is named Ever Joyful, attained by whoever, seeing one condemned to death for breaking the law, ransomed their life with their own wealth, and secured their release. The ninth is named Fragrant Medicine, attained by whoever, within the great field of merit of one who upholds the precepts and has faith in the Three Jewels, gave powdered incense and anointing incense, making offering with a pure mind, having earned this wealth lawfully, and rejoicing in having given it. The tenth is named Equal-Headed, attained by whoever, seeing a person condemned by the king, their hair bound for execution, rescued and secured their release.

The third heaven is named Ever Indulging Its Own Will, with ten abodes: the first is named Peak of Joy, attained by whoever, in a former life, protected a sacred tree, or a tree upon which a yakṣa depended — while the tree stands, there is joy; once the tree is lost, there is suffering. The second is named Blue-Lotus Color, attained by whoever, with pure faith, upheld the precepts and made offering to the Three Jewels, and built a pond of blue lotuses. The third is named White Lotus, attained by whoever built this same lotus pond. The fourth is named Colored Ground, attained by whoever, with a mind of pure faith, dyed and prepared robes for the monks, dyeing and preparing their Dharma-robes of various colors. The fifth is named Citra, translated as "Mottled Ground," attained by whoever gave every kind of food to those who upheld the precepts and those who had broken them alike. The sixth is named Mountain Summit, attained by whoever built dwellings to keep out wind and cold, for others to make use of. The seventh is named Madhu, translated as "Sweet Ground," attained by whoever upheld the precepts, was compassionate and upright of mind, never troubled others, and gave food to wandering ascetics and brahmins, whether for a single day, for many days, or without ceasing. The eighth is named Realm of Desire, attained by whoever upheld the precepts and, toward one of deviant views who fell ill, gave them what would comfort them. The ninth is named Coolness, attained by whoever, seeing one dying of thirst and illness, gave them syrup of stone-honey, or cold water. The tenth is named Ever at Play, attained by whoever painted the walls of a dwelling for one practicing seated meditation, depicting the contemplation of a corpse.

The fourth heaven is named the Harp Heaven, with ten abodes: the first is named Gandhāra, attained by whoever gave a garden or grove — an orchard of sugarcane, mango, or similar fruit trees — to the monastic assembly. The second is named Responding Sound, attained by whoever, for the sake of one of deviant views, spoke a single verse of the Dharma, causing that person's mind to gain pure faith in the Buddha. The third is named Joy and Bliss, attained by whoever gave others fine drink, or clear and sweet water, or covered a spring or well so that no insect or ant could fall in, so that travelers might drink from it without any trouble. The fourth is named Cupped Water, attained by whoever, seeing one dying in suffering and illness, their throat suddenly making a rasping sound, gave them water and drink, ransoming their life with their own wealth. The fifth is named White Body, attained by whoever repaired and adorned a buddha's stūpa or a monk's dwelling, or taught others to do such repairs. The sixth is named Sporting Together, attained by whoever, with a mind of faith, upheld the precepts and joined together in harmony over the meaning of the Dharma. The seventh is named Joyful Sporting, attained by whoever, upholding the precepts, transformed sentient beings, causing their minds to gain pure faith, delighting in giving the precepts to others. The eighth is named Sporting Together, attained by whoever, at a Dharma assembly, listened to the teaching and assisted in its organization, rejoicing along with it from the depths of their heart. The ninth is named Born of Transformation, attained by whoever, seeing those starving or drowning, rescued and protected them. The tenth is named Correct Practice, attained by whoever, seeing others plundered and robbed, rescued them to safety, and showed them the correct path through dangerous places.

Next is the Sun-Coursing Heaven, which circles Mount Sumeru, dwelling within its own palaces. Non-Buddhist paths speak of these as the sun and the constellations; in brief, there are said to be three billion six hundred million of them. They are attained by whoever, in a former life, upheld the seven precepts, thereby securing an ever-increasing fruit. Sustained by the wheel of wind, this Sun-Coursing Heaven, together with two other great heavenly kings, namely Dhṛtarāṣṭra and Vaiśravaṇa, roam the four continents, sporting freely through the sky, enjoying the pleasures of the five desires, amusing themselves however they wish. As the Sun-Coursing Heaven circles Mount Sumeru, in whatever direction it stands, the mountain casts its shadow there, and people call this "night." The wheel of wind sustains the northern stars, turning without ever setting; non-Buddhist paths, seeing that the polar star never sets, hold that it alone is able to sustain every land and country in the world, not knowing that this is simply the work of the power of wind.

Upholding the precept against killing alone gives rebirth among the Four Heavenly Kings. Upholding both the precepts against killing and against stealing gives rebirth in Trāyastriṃśa. Adding the precept against sexual misconduct gives rebirth in the Yāma heaven. Adding freedom from the four faults of speech gives rebirth in Tuṣita. Further adding the mundane precepts, together with faith in and reverence for the Buddha's own seven precepts, gives rebirth in the Nirmāṇarati and Paranirmitavaśavartin heavens. The more excellent the precepts upheld, the more excellent the heavenly body, merit, and lifespan attained. And, according with the mind's own upholding of the precepts, the more excellent the reflective intention behind it, the more excellent the merit attained.

As for Trāyastriṃśa: the first is named the Heaven of the Hall of Good Dharma. Attained by whoever, in a former life, upheld the seven precepts firmly, without any lapse, and gave to those who had attained the four fruits, to the sick, to father and mother, and to those absorbed in the concentration of cessation; and who, with loving-kindness, compassion, sympathetic joy, and equanimity, gave freedom from fear even in the face of the ending of life — such a one is born in the Heaven of the Hall of Good Dharma, becoming Śakra Devānām Indra, of the clan of Kauśika, named the Able Lord of the Gods. He has ninety-nine nayutas of heavenly maidens as his retinue, his mind free of jealousy; and the Hall of Good Dharma itself is five hundred yojanas across.

The third is named the Pure Heaven; its king, the lord of the Yāma heaven, is named Mouxiūlóutuó, his body five yojanas in length, a splendor that a hundred thousand Śakras combined could not match. The fourth is Tuṣita, meaning "the Palace of Discriminating Mind"; its king is named Shāndòushuàituó. The fifth is Nirmāṇarati, meaning "sovereign freedom," also named "the bliss free of pride." The sixth is named Paranirmitavaśavartin, meaning "freedom through the transformations of others." The form realm and the formless realm are not further recorded here. This closes the stage of the small medicinal herb.

As for the stage of the middle medicinal herb: this is precisely the two vehicles. This is judged in terms of the fruit of habituated practice. Some in the past have said: "The Satyasiddhi Śāstra probes and clarifies the Mahāyāna, explaining the meaning of the bodhisattva." This, however, is not so. The treatise's own author states outright: "Here, I am simply clarifying, for myself, the real meaning within the Tripiṭaka teaching." This "real meaning" is precisely emptiness. How could any teacher presume to misrepresent the treatise's own author in this way? This, then, is the Empty-Gate's own clarification of the twenty-seven stages of severing and subduing affliction among the worthies and sages. The Abhidharma's own Existence-Gate clarifies the stages of severing and subduing affliction among the seven worthies and seven sages. The full details are set out in these two treatises respectively. Here, the middle-herb stage is briefly set out according to the Existence-Gate alone: first, clarifying the seven worthies; next, clarifying the stage of the seven sages.

The seven worthies are: first, the five methods of stilling the mind; second, the particular application of mindfulness; third, the general application of mindfulness; fourth, the dharma of warmth; fifth, the dharma of the summit; sixth, the dharma of forbearance; seventh, the supreme worldly dharma. All together, they are called "worthies" — one who neighbors the sage is called a worthy. Being able, through a resembling understanding, to subdue views, and, through this resemblance, to bring forth the real, is what is meant by "neighboring the sage." Again, heavenly demons and non-Buddhist paths, carried along by craving and views, do not recognize the Four Noble Truths at all. These seven stages of persons, however, clearly recognize the Four Noble Truths. The Mahāparinirvāṇa Sūtra says: "In the past, I, together with all of you, did not see the four real truths," and so on. Seeing the Four Noble Truths means being able to clearly understand both the Four Noble Truths as bound up with craving and the Four Noble Truths as bound up with views. If one understands the Four Noble Truths, then what one sees is true and correct, free of any deviance or distortion — hence, this is the very mark of the worthy person.

First, as for the first worthy stage: this refers to studying the five methods of stilling the mind; once this contemplation is accomplished, breaking through the five obstructions to the path is precisely the first worthy stage. Why is this? Sentient beings fixed within the wrong grouping do not recognize the Three Jewels or the Four Noble Truths, and remain steeped in craving for birth-and-death. But if a person takes refuge in the Three Jewels, understands the four real truths, and arouses the mind wishing to leave birth-and-death and seek the bliss of nirvāṇa, the five kinds of obstruction to the path — the scattered agitation of affliction — hinder the contemplation of the Four Noble Truths. Here, once the cultivation of the five contemplations is accomplished, the obstruction is broken through and the path becomes clear, practice and understanding corresponding to one another — hence, this is named the first worthy stage.

Second, as for the stage of the particular application of mindfulness: once the five obstructions have been removed, the contemplative wisdom of the truths is thereby able to contemplate the Four Noble Truths, taking the truth of suffering specifically as the first gate, cultivating the contemplation of the four applications of mindfulness, and breaking through the four inversions. If one is of the capacity liberated through wisdom alone, one cultivates only the inherent contemplation of the four applications of mindfulness, breaking through the four inversions clung to inherently. If one is liberated in both respects, one cultivates the shared contemplation of the four applications of mindfulness, breaking through the four inversions of both phenomena and principle. If one is of the capacity liberated beyond all doubt, one cultivates all three kinds of the four applications of mindfulness — the inherent, the shared, and the conditioned — breaking through every one of the four inversions with respect to phenomena, principle, and scriptural text alike. Through skillful means, present within the applications of mindfulness are the four kinds of diligence, the cultivation of the four kinds of concentration, the arising of the five wholesome dharmas, the breaking through of the five kinds of evil, the discrimination of the path's own function, and practicing safely and securely — being able, in this way, to contemplate the Four Noble Truths accomplishes the stage of the particular application of mindfulness.

Third, as for the general application of mindfulness: whereas the particular application of mindfulness discussed before already broke through the four inversions, here a deeper and finer contemplative wisdom breaks through the four inversions in general. This may take the object in general and the contemplation in general, or the object in particular and the contemplation in general, or the object in general and the contemplation in particular. Or it may generalize across two aggregates, three aggregates, four aggregates, or all five aggregates together — all of this is named the general-mark contemplation. Within this, too, there is skillful means, able to give rise to the right diligences, the bases of supernormal power, the seven factors of enlightenment, and the eightfold path, swiftly entering the dharma that follows — hence, this is named the stage of the general application of mindfulness.

Fourth, as for the stage of the dharma of warmth: through the particular and general applications of mindfulness, one is able to bring forth a resembling understanding of the sixteen-aspect contemplation of the truths, attaining a portion of the buddha-dharma's own vital breath. It is like the smoke that rises when fire is drilled, or like the warmth that arises with the spring sun: using wisdom to drill into the object brings forth a resembling understanding, and this understanding is likened to warmth. Again, it is like grasses and flowers gathered together in spring and summer, from which warmth arises of itself: using the wisdom of the Four Noble Truths to gather the multitude of wholesome dharmas, this accumulation of wholesome dharmas permeating one another causes the understanding of wisdom to arise — hence, it is named warmth. This is precisely the first stage of the interior ordinary person; the Buddha's own disciples possess it, while non-Buddhist paths do not — this is named the stage of the dharma of warmth.

Fifth, as for the dharma of the summit: this resembling understanding increases further still, attaining the four concentrations of supernormal power. The sixteen-aspect contemplation of the truths becomes even more distinct. Standing above the dharma of warmth, it is like climbing to a mountain's summit and surveying the four directions, everything now made perfectly clear — hence, this is named the dharma of the summit. Sixth, as for the stage of the dharma of forbearance: this, too, is the increasing growth of this resembling understanding. The five kinds of wholesome dharmas advance further and become the faculties. Being able to bear and delight in desiring the Four Noble Truths is why this is named the stage of the dharma of forbearance. Both the lower and middle grades of forbearance are named the stage of forbearance. Seventh, as for the stage of the supreme worldly dharma: this is precisely the single instant of the upper grade of forbearance — the most excellent wholesome root attainable by an ordinary person, named the supreme worldly dharma. This was already briefly explained above, within the wondrous of wisdom.

As for the seven sage stages: first, the one who follows through faith; second, the one who follows through the dharma; third, one liberated through faith-and-understanding; fourth, one who has attained through seeing; fifth, the body-witness; sixth, the arhat liberated in due time; seventh, the arhat liberated at any time. All together, they are called "sages" — meaning "the correct." Once the forbearance with respect to suffering is clearly brought forth, one abandons the ordinary nature and enters the sage's own nature; real wisdom sees principle directly — hence, this is named the sage.

First, as for the stage of the one who follows through faith: this is the name for the dull-faculty person entering the path of seeing. Not through their own power of wisdom, but relying on another to give rise to understanding. Such a person, while still on the path of expedient means, though already possessing faith beforehand, has not yet practiced the real, and so this faith is not yet named "following." "Following" carries the sense of advancing forward. From the attainment of the real clarity of forbearance with respect to suffering, advancing forward through fifteen instants to see the real — hence, this is named the stage of the one who follows through faith. Second, as for the stage of the one who follows through the dharma: this is precisely the name for the sharp-faculty person entering the path. "Sharp" means seeing principle and severing the fetters through one's own power of wisdom. While still on the path of expedient means, one is already able to use one's own contemplation to contemplate the dharma of the four real truths, but, not yet having brought forth the real, this is not yet named "following." Through the supreme worldly dharma, bringing forth the real clarity of forbearance with respect to suffering, advancing forward through fifteen instants to see the real — hence, this is named the stage of the one who follows through the dharma.

Third, clarifying the stage of one liberated through faith-and-understanding: this is precisely the person who follows through faith, who, upon entering the path of cultivation, is renamed the person of faith-and-understanding. The dull-faculty person, relying on faith, advances and brings forth the real understanding — hence, this is named faith-and-understanding. Such a person realizes three fruits, namely the three remaining fruits, and so on. As for realizing the first fruit: at the sixteenth stage of the path, corresponding to the analogical wisdom, one thereby realizes stream-entry. "Stream-enterer" is translated as "cultivating the uncontaminated." The Satyasiddhi Śāstra clarifies: "This is still counted among the persons of the path of seeing" — clarifying that the realization of this fruit is already entering the path of cultivation, and using this to make clear the convenient sense of "cultivating the uncontaminated." As for what is severed on the path of seeing: in brief, the three fetters are exhausted; in full, the eighty-eight proclivities are exhausted. Seven rebirths still remain, and one will, in the end, never reach an eighth, and so on.

Next, clarifying the realization of the second fruit: this, too, is of two kinds — approaching it, and abiding in it. As for approaching it: after the mind of the first fruit, one further cultivates the sixteen-aspect contemplation of the truths, and the seven factors of enlightenment's own practice manifests before one, the uncontaminated of this very life severing affliction. One uninterrupted grade severing one grade of affliction in the desire realm, on through severing five grades — all of this is "approaching," also named the stream-enterer advancing further in excellence. This is spoken of, in this respect, as "house to house." As for the second fruit: once six grades are entirely severed, realizing the sixth grade of liberation within the desire realm, this is precisely the fruit of once-returning. In the language of India, this is called "thinned" — the affliction of the desire realm having been thinned. Next, clarifying the realization of non-returning: this, too, is of two kinds — approaching it, and abiding in it. As for approaching it: severing the seventh grade of affliction in the desire realm, on through the eighth grade, is all named "approaching," also named the once-returner advancing further in excellence. This is spoken of, in this respect, as having "a single seed" remaining. As for the fruit: through the ninth uninterrupted path severing the desire realm, once the ninth liberation is realized, this is named the fruit of non-returning. In the language of India, this is called "not returning" — not returning to be born within the desire realm.

Again, the stream-enterer is of three kinds: first, the stream-enterer within the process itself, which is precisely "approaching"; second, abiding in the fruit, which is precisely the stream-enterer proper; third, the stream-enterer advancing further in excellence, also named "house to house," which is precisely approaching once-returning. The once-returner is of only two kinds: first, abiding in the fruit; second, advancing further in excellence — this advancing further in excellence is also named "having a single seed," which is precisely approaching non-returning. The non-returner is likewise of two kinds: first, abiding in the fruit; second, advancing further in excellence — the non-returner advancing further in excellence severs the five higher fetters, namely attachment to the form and formless realms and the rest, which is precisely approaching arhatship. The arhat has only one kind, namely abiding in the fruit. Again, as for the one who leaps over a fruit: if, while still an ordinary person, one has already severed the sixth grade of affliction in the desire realm, on through the eighth grade, and then enters the path of seeing, bringing forth the real clarity of forbearance with respect to suffering, then, within the fifteen mental moments, one is approaching once-returning, and, at the sixteenth moment, one thereby realizes the fruit of once-returning itself. If, while still an ordinary person, one has already severed all nine grades across both the form and desire realms beforehand, on through the sphere of nothing whatsoever, and only then enters the fifteen mental moments of seeing the truths, this is named proceeding toward non-returning, and, at the sixteenth moment, one thereby realizes the fruit of non-returning — this is named the person who leaps over a fruit, realizing either of the latter two fruits directly. Though this liberation through faith-and-understanding is thus subject to movement, its underlying capacities differ, namely: the retreating, the guarding, the reflecting, the abiding, and the advancing.

Once one realizes non-returning, there are, further, five, seven, and eight kinds of final nirvāṇa. The five kinds are: nirvāṇa in the intermediate state, nirvāṇa upon rebirth, nirvāṇa through exertion, nirvāṇa without exertion, and nirvāṇa through ascending to a higher realm. The seven kinds open the intermediate-state nirvāṇa into three further kinds. The eight kinds keep the five as before, and further add nirvāṇa in the present life, nirvāṇa in the formless realm, and nirvāṇa of indeterminate kind, and so on.

Fourth, clarifying the stage of one who has attained through seeing: the person who follows through the dharma, upon entering the path of cultivation, is renamed one who has attained through seeing. This sharp-faculty person, through their own merit of wisdom, sees the dharma and attains principle — hence, this is named attainment through seeing. Such a person, on the path of reflection, realizes the three fruits in sequence, or leaps over to either of the latter two fruits, exactly as distinguished within the discussion of faith-and-understanding above. The only difference is that, being of sharp faculty, they do not rely on hearing the dharma taught, nor depend on any external provision, but are able of themselves to see the dharma and attain principle directly. Attainment through seeing belongs only to the unmoving capacity. Upon realizing the fruit of non-returning, this, too, has the same differing five, seven, and eight kinds of final nirvāṇa.

Fifth, clarifying the stage of the body-witness: this refers, again, to either of the two persons of faith-and-understanding or attainment through seeing, who, upon entering the path of reflection, use the uncontaminated wisdom to sever the higher and lower fetters, bringing forth the four dhyānas and the four formless concentrations. That is, using the shared application of mindfulness, they cultivate the eight liberations, the eight bases of mastery, and the ten totalities, entering the nine sequential concentrations. Having already severed both the phenomenal and inherent obstructions of the three formless spheres beforehand, they further sever the phenomenal obstruction of neither-perception-nor-non-perception, extinguishing every mind and mental factor that takes principle as its object, and enter the concentration of cessation. Attaining this concentration, one is named the body-witness non-returner. Why is this? Entering the concentration of cessation resembles the very dharma of nirvāṇa itself, settling it directly within the body, bringing to rest every labor and toil of all three realms. The body itself bears witness to the extinction of perception and feeling — hence, this is named the body-witness.

As for explaining the body-witness in terms of the first fruit: this is simply a matter of having, while still an ordinary person, first severed the fetters using conventional wisdom, attaining the four dhyānas and four formless concentrations, and only afterward attaining the seeing of the truths, realizing the fruit of non-returning at the sixteenth mental moment; one then cultivates the shared application of mindfulness, again beginning from the desire realm to cultivate the liberations, the bases of mastery, and the totalities, entering the nine sequential concentrations as the body-witness. The non-returner is of two kinds: first, abiding in the fruit, which is simply the non-returner proper; second, carrying the fruit while still advancing toward it, which is precisely the non-returner advancing further in excellence, and is likewise included within approaching arhatship. The Treatise says: "The non-returner is of eleven kinds: five are precisely the non-returner proper, and six are included within approaching arhatship." This body-witness is precisely one of those advancing further in excellence, included within approaching arhatship. Both the five and seven kinds of final nirvāṇa include nirvāṇa through ascending to a higher realm; the eight kinds have only nirvāṇa in the present life and nirvāṇa in the formless realm. The Abhidharma distinguishes twelve thousand nine hundred and sixty kinds of the non-returner, and so on.

Sixth, clarifying the arhat liberated in due time: this is the dull-faculty person who follows through faith, who attains liberation only once the proper time and the full complement of conditions are present — hence, this is named the arhat liberated in due time. "Arhat" is left untranslated here, its name embracing three senses: slayer of the enemy, no longer subject to rebirth, and worthy of offerings. This rank belongs to the stage beyond all further learning. The arhat is of five kinds, arising from the one who follows through faith: the dharma of retreating, the dharma of guarding, the dharma of reflecting, the dharma of abiding, and the dharma of advancing further. Such a one attains the wisdom of exhaustion and the correct view of one beyond further learning. Using the vajra samādhi, once the nine grades of confusion within neither-perception-nor-non-perception are exhausted, in the very next instant, one realizes the ninth liberation of neither-perception-nor-non-perception, accomplishing the wisdom of exhaustion; and, in the instant following that, one attains the correct view of one beyond further learning. Since one may, at that time, still retreat, this is not spoken of as attaining the wisdom of no further arising. These five kinds of arhat belong to the lineage of faith, of dull faculty, and, in their causal cultivation of the path, necessarily depend upon robes, food, bedding, a proper place, teaching, and other people, advancing according to their own wholesome roots, unable to advance simply whenever they might wish. Each of these five kinds is, in turn, of two further kinds: one who does not attain the concentration of cessation is liberated through wisdom alone; one who attains the concentration of cessation is liberated in both respects. If one does not attain the concentration of cessation, such a person has, in their causal cultivation, exclusively cultivated the inherent application of mindfulness; if one attains the concentration of cessation, such a person has cultivated both the inherent and the shared applications together. At the moment of realizing the fruit, the three insights and the eight liberations are all attained together at once — hence, this is named liberation in both respects.

Seventh, as for the arhat liberated at any time: this is precisely the sharp-faculty person who follows through the dharma, named the arhat of the unshakable dharma. Such a person, in their causal cultivation of the path, is able, at any time whatsoever, to advance in cultivating wholesome karma just as they wish, without depending on any external provision — hence, this is named liberation at any time. Such a person is unmoved by affliction — hence, this is named unshakable. "Unshakable" carries the sense of never retreating. This person accomplishes three kinds of wisdom: the wisdom of exhaustion, the wisdom of no further arising, and the correct view of one beyond further learning. Being able to use the doubled-emptiness samādhi, they strike at the sage's own wholesome dharmas, setting aside one concentration by means of another — hence, this is called "able to strike." This unshakable arhat, too, is of two kinds: first, one who does not attain the concentration of cessation, named only liberated through wisdom; second, one who attains the concentration of cessation, which is precisely liberation in both respects. If, upon hearing the Buddha teach the Tripiṭaka teaching's own dharma-gate, one cultivates the conditioned application of mindfulness, one thereby brings forth the four unhindered forms of eloquence, named liberation beyond all doubt. This is named the pāramitā-śrāvaka, able to bring to ultimate completion the merit and virtue of every arhat without exception. This is named śramaṇa — "śramaṇa" meaning the very fruit of the ascetic path.

Second, clarifying the pratyekabuddha stage: this is translated as "condition-awakened." Such a person, their merit from former lives already abundant, their spiritual faculties keen and sharp, is able to contemplate the truth of the arising of suffering as their own first gate. The Treatise names two kinds: the solitarily awakened and the condition-awakened. If one appears in an age without a buddha and awakens to the path of one's own accord, this is the solitarily awakened; if one appears in an age with a buddha, hears the dharma of the twelve links of dependent origination, and, receiving it, attains the path, this is named the condition-awakened. The solitarily awakened, born in an age without a buddha, are of two kinds, lesser and greater. If one was originally a person still in training, and is now born after a buddha's own age, once seven rebirths are already fulfilled and an eighth is not received, one awakens to the path of one's own accord, yet is named neither a buddha nor an arhat — this is named the lesser pratyekabuddha; discussing the power of their path, it does not equal that of a great arhat such as Śāriputra. The second kind, the greater pratyekabuddha, cultivates a body of merit across two hundred eons, attaining a portion of the thirty-two marks — thirty-one, or thirty, or twenty-nine, down to even a single mark. Their power of merit grows ever greater, their wisdom ever sharper, able both to know and to enter the general and particular marks alike. Long cultivating and accumulating concentration, ever delighting in solitude, they are accordingly named the greater pratyekabuddha. If one discusses the lesser and greater in terms of causes and conditions, this same distinction ought likewise to apply. Such a person, of sharp faculty, has no need to restrain the fruit, being able to sever the very afflictions themselves, and further encroaching upon their habitual residue as well — like a person of vigorous body who proceeds directly to their destination without pausing to rest partway — hence, they do not restrain the fruit. This closes the stage of the middle medicinal herb.

As for the stage of the superior herb: this is precisely the stage of the Tripiṭaka teaching's own bodhisattva. This bodhisattva, from the very first arousing of the bodhi-mind, gives rise to compassion and the vow, contemplates the Four Noble Truths, taking the truth of the path specifically as the first gate, and practices the six pāramitās.

From the original Śākyamuni up through the buddha Ratnaśikhin, this is named the first incalculable eon. Throughout this time, he ever avoided taking a woman's body, yet did not himself know for certain whether he would become a buddha or not. Measured against the stages of the two vehicles, this ought to correspond to the stages of the five methods of stilling the mind and the particular and general applications of mindfulness, practicing the six pāramitās with a mind of compassion. From the buddha Ratnaśikhin up through the buddha Dīpaṃkara, this is named the second incalculable eon. At this time, though he himself already knew he would become a buddha, he did not yet speak of it aloud; measured against this same scheme, this ought to correspond to the stage of the dharma of warmth — that is, the ground of wholesome nature, and forbearance-in-accord, the stage of the initial mind. Since he already possessed the very faith that verifies the dharma, he necessarily already knew he would become a buddha; yet, using only the understanding of warmth, cultivating the six pāramitās, his mind was not yet fully clear, and so he did not speak of it to others aloud. From the buddha Dīpaṃkara up through the buddha Vipaśyin, this is named the third incalculable eon. At this time, his inward mind was already perfectly clear, and he knew of himself he would become a buddha, speaking of it aloud without any fear or difficulty. Measured against this scheme, this ought to correspond to the stage of the dharma of the summit: cultivating the six pāramitās, his understanding of the Four Noble Truths made clear, like climbing to a mountain's summit and clearly seeing the four directions — hence, he spoke of it aloud to others.

Once past the three incalculable eons, planting the karma for the thirty-two marks corresponds to the stage of the lower grade of forbearance. Using this wisdom of forbearance, practicing the six pāramitās to accomplish a hundred units of merit, and using a hundred units of merit to accomplish the cause for a single mark — this is planted, within the stage of the lower grade of forbearance, at a time when a buddha has appeared in the world among humans. Once he sits at the very seat of enlightenment, his stage lies within the middle and upper grades of forbearance. From the upper grade of forbearance, in a single instant, he enters the real, severing the fetters within thirty-four mental moments, and attains unsurpassed, perfect enlightenment — this alone is what is named "buddha." Everything before this remains only the Tripiṭaka teaching's own bodhisattva, at the stage of the superior herb.

As for the stage of the small tree: this is precisely the shared teaching, clarifying that the persons of the three vehicles alike sever affliction and enter the truth of ultimate meaning by means of the path beyond all verbal expression. The contemplative wisdom that embodies dharmas directly does not differ between them; it is only in the relative strength or weakness of their power of wisdom, and in whether the residue of afflictive habituation is exhausted or not yet exhausted, that they differ. First, the ten stages shared in common by the three vehicles are clarified; next, the names distinguished separately for the bodhisattva while the underlying sense remains shared are distinguished, and so on.

First, as for the ground of dry wisdom: the very first stage shared by all three vehicles, alike named dry wisdom, is precisely the embodying-dharmas approach to the five methods of stilling the mind, and the particular and general applications of mindfulness. In its phenomenal marks, this does not differ from the Tripiṭaka teaching. Within these three stages of dharma-gates, embodying the aggregates, sense-fields, and elements as like an illusion or a conjuring, breaking through the eight inversions of view and craving in general, is named the application of mindfulness to the body; and the applications to feeling, mind, and dharmas are exactly the same. Abiding within this contemplation, one cultivates the right diligences, the bases of supernormal power, the faculties, the powers, the factors of enlightenment, and the path. Though the resembling water of principle belonging to the dharma of warmth has not yet been attained, the wisdom of the general mark is already deep and sharp — hence, this is called the stage of dry wisdom.

Second, as for the stage of the ground of nature: passing beyond the ground of dry wisdom, once warmth is attained, one is able to advance through its initial, middle, and final minds, entering the dharma of the summit, on through the supreme worldly dharma — all of this is named the ground of nature. Within the ground of nature, the expedient means of no-generation and the skillful understanding of wisdom become ever more excellent than before, attaining the resembling water of the uncontaminated nature itself — hence, this is called the ground of nature. Third, as for the ground of the eight kinds of person: this is precisely the two persons — the one who follows through faith and the one who follows through the dharma — of the three vehicles, who embody the provisional nature of views in order to bring forth the real and sever confusion; within the uninterrupted samādhi, the eight forbearances are complete, while the wisdom lacks one final portion — hence, this is named the stage of the eight kinds of person. Fourth, as for the ground of seeing: this is precisely the three vehicles alike seeing the principle of the ultimate meaning's own Four Noble Truths of no generation, alike severing the eighty-eight proclivities of the affliction of views completely.

Fifth, as for the ground of thinning: embodying the provisional nature of craving as itself the real, one brings forth the sixth uninterrupted grade, severing six grades of affliction in the desire realm, realizing the sixth liberation — the affliction of the desire realm has thereby been thinned. Sixth, as for the ground of freedom from desire: this is precisely the persons of the three vehicles, embodying the provisional nature of craving as itself the real, severing the five lower fetters of the desire realm completely, thereby becoming free of the affliction of the desire realm. Seventh, as for the ground of what has already been accomplished: this is precisely the persons of the three vehicles, embodying the craving for the form and formless realms as itself the real, bringing forth the real, uncontaminated wisdom, severing the seventy-two grades of the five higher fetters completely. Since the phenomenal affliction of the three realms is thereby severed to its very end, this is named the ground of what has already been accomplished. Eighth, as for the ground of the pratyekabuddha: the pratyekabuddha bodhisattva brings forth the real, uncontaminated wisdom, and, since the power of their merit and virtue is great, they are able to encroach upon and remove their own habitual residue.

Ninth, as for the ground of the bodhisattva: emerging from emptiness into the provisional, the contemplation of the path flowing in both directions at once, contemplating the two truths deeply, one advances to sever the ignorance of habitual residue with respect to form and mind, attains the Dharma-eye and the wisdom of the paths, sports freely with spiritual powers, purifies buddha-lands, brings sentient beings to maturity, and studies the buddha's own ten powers and four fearlessnesses, the habitual residue nearly exhausted. Up to this point, this is named the stage of the small tree. Tenth, as for the ground of buddhahood: the power of great merit and virtue nourishing wisdom, a single instant of wisdom corresponding perfectly to it, one contemplates the real truth to its very end, and the habitual residue, too, is ended to its very end — like the fire at the end of an eon burning wood until not even ash or charcoal remains; like an elephant crossing a river, reaching all the way down to its very bottom. Though the bodhisattva and the buddha are named differently from the two vehicles, all alike, in the shared teaching, contemplate no-generation by embodying dharmas directly, are all alike beyond further learning, attain the two nirvāṇas, and return together to ashen extinction, realizing the fruit in one and the same place — hence, this is called "shared."

Second, distinguishing the names while the underlying sense remains shared: this, too, is further of two kinds — first, within the stages shared in common by the three vehicles, separate names of forbearance are established specifically for the bodhisattva, while the sense remains shared; second, the distinct teaching's own names are used, the names differing while the sense remains shared. The shared sense has already been explained above. As for the separately established names: these are the names of subduing forbearance, accordant forbearance, and the forbearance of no-generation, established specifically for the bodhisattva.

Within the ground of dry wisdom, the persons of all three vehicles alike subdue the affliction of views, yet the bodhisattva alone receives, in addition, the name of subduing forbearance, because the bodhisattva, believing that causes and conditions are themselves empty, subdues his own mind with respect to the Four Noble Truths of no-generation, and raises up the four universal vows. Though he knows that sentient beings are like empty space, he nonetheless arouses the mind to save every sentient being — this bodhisattva's wish to save sentient beings is like wishing to save empty space itself. Hence the Vajracchedikā Prajñāpāramitā says: "The bodhisattva subdues his own mind in just this way: he vows to bring immeasurable sentient beings to extinction, and yet, in reality, there is no sentient being who attains extinction." The remaining three vows subduing his own mind are exactly the same. It is for this reason that the bodhisattva, while within the ground of dry wisdom, cultivating the contemplation of the methods of stilling the mind and the particular and general applications of mindfulness, differs from the two vehicles — hence, he is separately named "subduing forbearance."

Again, the persons of the three vehicles alike bring forth the wholesome, contaminated five aggregates, giving rise to a resembling understanding, all alike subduing the affliction of views and according with ultimate meaning. Yet the bodhisattva alone receives the name of accordant forbearance, because the bodhisattva not only subdues the fetters and accords with principle, but is also able to subdue his mind for the sake of all sentient beings, universally practicing the six pāramitās, bringing merit and wisdom to their very completion in every matter whatsoever. Just as the Tripiṭaka teaching's own bodhisattva, within the middle grade of forbearance, practices the six pāramitās across three incalculable eons, never sparing his own body or life — so, too, does the present bodhisattva, using emptiness, signlessness, and wishlessness to subdue his own faculties, fulfilling the six pāramitās for the sake of sentient beings — hence, this is named accordant forbearance.

Again, the persons of the three vehicles alike bring forth the real, uncontaminated wisdom; whether in terms of wisdom or of severance, this is alike named no-generation. Yet the bodhisattva alone receives the name of the forbearance of the dharma of no-generation, because, though he sees the truth's own principle and severs the fetters and their propensities, he does not give rise to any mind that grasps at realization — hence, he separately receives the name of the forbearance of the dharma of no-generation. Why is this? Were he to give rise to a mind that grasps at realization, he would fall directly into the stage of the two vehicles, and could not enter the bodhisattva's own ninth ground. Again, the three vehicles alike attain spiritual powers, yet the two vehicles are unable to make use of them to bring sentient beings to maturity and purify buddha-lands — hence, they do not receive the name "sporting." The bodhisattva is able to do so — hence, he separately receives the name "sporting with spiritual powers." The non-returner, though he has severed the five lower fetters, is unable to relinquish his own deep dhyāna concentration and come to be born within the desire realm, softening his own light to benefit others without becoming stained by its dust. The bodhisattva is able to do this — hence, he separately receives the name "freedom from desire, pure and undefiled."

The reason the persons of the three vehicles, though alike contemplating the two truths, differ in their use of this contemplation: the two vehicles, though they contemplate the two truths, do so entirely by embodying the provisional to enter emptiness, using the real to sever the fetters, arriving at last at the fruit beyond further learning. The bodhisattva likewise contemplates the two truths, but, from the ground of dry wisdom at the outset all the way to the ground of seeing, mostly uses the contemplation of entering emptiness from the provisional, attaining the wisdom that knows all things and the wisdom-eye — mostly making use of the real; from the ground of thinning onward, studying to sport with spiritual powers, he mostly cultivates the contemplation of emerging into the provisional from emptiness, attaining the wisdom of the paths and the Dharma-eye — mostly making use of the conventional; from the ground of the pratyekabuddha onward, he studies the twofold contemplation illuminating both at once, and, entering the ground of the bodhisattva, flows naturally into the ocean of omniscience itself. This is precisely the mind of effortless function, cultivating the wisdom of every mode and the buddha-eye; and, once the ground of buddhahood is reached, perfect and complete, one accomplishes the wisdom knowing all modes and the buddha-eye, illuminating both truths together to their very end.

Hence the Treatise says: "What is named the ground of dry wisdom within the śrāvaka's own dharma is, for the bodhisattva, precisely subduing forbearance. What is named the ground of nature within the śrāvaka's dharma is, within the bodhisattva's own dharma, named accordant forbearance. What is named the ground of the eight kinds of person within the śrāvaka's dharma is, for the bodhisattva, named the path of the forbearance of no-generation. What is named the ground of seeing within the śrāvaka's dharma is, within the bodhisattva's own dharma, the fruit of the forbearance of the dharma of no-generation. What is named the ground of thinning for the śrāvaka is, within the bodhisattva's own dharma, named sporting with the five spiritual powers. What is named the ground of freedom from desire within the śrāvaka's dharma is, within the bodhisattva's own dharma, named freedom from desire, pure and undefiled." As for the arhat's own ground within the śrāvaka's dharma, this is, within the Tripiṭaka teaching, precisely the ground of buddhahood. Why is this? The Tripiṭaka teaching's own buddha, bringing forth the real within thirty-four mental moments, severs the fetters of the three realms completely, equal to the arhat — hence, this is named the ground of buddhahood. Yet within the bodhisattva's own dharma, this is still named no-generation — hence, the Larger Perfection of Wisdom Sūtra says: "The arhat's own wisdom and severance, whichever it may be, are the bodhisattva's own forbearance of the dharma of no-generation." The ground of the pratyekabuddha is exactly the same. The ninth ground, passing beyond the pratyekabuddha, enters the bodhisattva's own stage. The bodhisattva's own stage comprises the ninth and tenth grounds. This being so, one should know that the tenth-ground bodhisattva is equivalent to a buddha. Up to this point, however, habitual residue is not yet exhausted.

Passing beyond the bodhisattva's own stage, one enters the ground of buddhahood. Sustained by his own vow, the remaining residue still present, he is born in Jambudvīpa and accomplishes the path through the eight aspects. The first five aspects do not differ from the Tripiṭaka teaching; only the sixth, accomplishing the path beneath the tree, brings forth the single instant of wisdom corresponding perfectly to the principle of the Four Noble Truths of no-generation, severing every affliction and its habitual residue completely, complete with great compassion, the ten powers, the four fearlessnesses, and the eighteen unshared dharmas — every merit and virtue — and this alone is named "buddha." The seventh, turning the wheel of the Dharma: through provisional wisdom, he opens the Tripiṭaka teaching's own wheel of the Dharma of the Four Noble Truths of generation-and-extinction; through real wisdom, he teaches the Mahāyāna's own wheel of the Dharma of the Four Noble Truths of no-generation, for the persons of the three vehicles within the shared teaching. The eighth, the mark of entering nirvāṇa: between the twin trees, he enters nirvāṇa without remainder, the firewood exhausted and the fire extinguished, leaving behind his relics as a field of merit for every god and human being. This is the shared teaching's own stage held in common; separately, these names of forbearance were established specifically for the bodhisattva.

Second, using the distinct teaching's own names: this means taking the distinct teaching's own names and measuring them against the shared teaching's own bodhisattva stage. These distinct names are precisely the names of the ten faiths, the three sets of ten minds, and the ten grounds.

In terms of the shared teaching's own sense, the stage of the iron wheel corresponds to the ground of dry wisdom, and to subduing forbearance. The three sets of ten minds correspond to the ground of nature, and to accordant forbearance. The ground of the eight kinds of person and the ground of seeing correspond to the initial ground of joy, attaining the forbearance of the dharma of no-generation. Hence the Larger Perfection of Wisdom Sūtra says: "The stream-enterer's own wisdom and severance, whichever it may be, are all alike the bodhisattva's own forbearance of no-generation." The approaching and abiding of the ground of thinning: approaching it corresponds to the ground free of defilement, and abiding in its fruit corresponds to the luminous ground. Hence the Larger Perfection of Wisdom Sūtra says: "The once-returner's own wisdom and severance are the bodhisattva's own forbearance of the dharma of no-generation." The approaching and abiding of the ground of freedom from desire: approaching it corresponds to the blazing ground, and abiding in its fruit corresponds to the ground difficult to conquer. Hence the Larger Perfection of Wisdom Sūtra says: "The non-returner's own wisdom and severance are the bodhisattva's own forbearance of the dharma of no-generation." The approaching and abiding of the ground of what has already been accomplished: approaching it corresponds to the ground of manifestation, and abiding in its fruit corresponds to the ground of far-reaching. The Larger Perfection of Wisdom Sūtra says: "The arhat's own wisdom and severance are the bodhisattva's own forbearance of the dharma of no-generation." The ground of the pratyekabuddha corresponds precisely to the eighth ground, the ground of non-movement, encroaching upon habitual residue. The Larger Perfection of Wisdom Sūtra says: "The pratyekabuddha ground's own wisdom and severance are the bodhisattva's own forbearance of the dharma of no-generation." The ground of the bodhisattva corresponds to the ground of wondrous wisdom. One should know that the tenth ground is equivalent to the ground of buddhahood.

The ground of buddhahood is as explained before. This buddha and the Tripiṭaka teaching's own buddha are both the same and different. They are the same in living eighty years, and in alike entering the real, ashen extinction. They differ in that the Tripiṭaka teaching's own buddha subdues affliction as the cause and severs it as the fruit, while the shared teaching's own buddha severs it as both cause and fruit together. The Tripiṭaka teaching's own buddha illuminates capacity three times each day, while the shared teaching's own buddha is the conventional precisely as the real, his illumination requiring no separate entry into it. This, then, uses the distinct teaching's own names to distinguish the stage, the names differing while the sense remains the same — this still belongs to the shared teaching's own stage.

Question: Where in the sūtras and treatises does the correlation between the first ground through the seventh ground and the fruits come from? Answer: It is not that the sūtras and treatises fail to correlate them — it is simply that their higher and lower rankings differ, and different teachers correlate them differently: some take the ground of seeing to correspond only to the first ground, as is used here; others take the first three grounds together as corresponding to the first ground. The Renwang Jing clarifies four grounds together as corresponding to the first ground — this is difficult to judge with certainty. Yet the shared teaching's own ground of seeing is fundamentally the path without interruption, never departing from the contemplation that verifies stream-entry — how, then, could the first ground alone sever views, or the third ground, or, as some say, the fourth ground? If what is severed is the distinct affliction not shared with the two vehicles, this sense does indeed hold. Again, some say that the sixth ground severs the fetters, equal to the arhat, or others say the seventh ground — this, too, is difficult to fix with certainty. Neither of these two fruits, earlier or later, is correlated with certainty by either the sūtras or the treatises — the point in between may be grasped by inference alone. Here, this is worked out by reasoning alone, and cannot be fixed with any rigid certainty.

Question: As for contemplating the permanently abiding and breaking through ignorance from the seventh or eighth ground onward, to what stage does this belong? Answer: This belongs neither to the shared teaching nor to the distinct teaching. Why is this? The shared teaching, from beginning to end, never clarifies the contemplation of the permanent — how, then, could ignorance be broken through partway along it? The distinct teaching's own initial mind already knows the permanently abiding, and the first ground is already able to break through ignorance — why, then, would ignorance only begin to be broken through at the eighth ground? This is, rather, the sense of the distinct teaching receiving the shared teaching's own practitioner onward.

Question: The Treatise, in three places, clarifies the initial flame; with respect to the distinct and perfect teachings, both take the bringing forth of the real as the initial flame — why, then, does the shared teaching take the ground of dry wisdom as its own initial flame? Answer: The distinct and perfect teachings each address a single kind of capacity, and so each takes the bringing forth of the real as the initial flame. The shared teaching, however, addresses many kinds of capacity at once — namely, because the distinct and perfect teachings' own practitioners may enter through the shared teaching — and so it takes the ground of dry wisdom inclusively as its own starting point. For the dull-faculty practitioner, the ground of the eight kinds of person or the ground of seeing is the initial flame; for the sharp-faculty practitioner, already able to sever the fetters within the ground of dry wisdom itself, this alone is the initial flame.

Question: Should the sharp-faculty practitioner, then, have no need of the ten grounds at all? Answer: They are all fully present nonetheless. It is simply that, because their faculty is sharp, their progress through the stages is not fixed or constrained. Question: Do the distinct and perfect teachings, then, have no sharp-faculty practitioners at all? Answer: Though both sharp and dull faculties exist within them as well, since their underlying capacity is pure and single, only one single account is given — this is how it ought to be.

As for the stage of the great tree: this is the distinct teaching's own stage. This, too, is treated in three parts: first, setting out how the sūtras and treatises differ; second, clarifying the stage in general; third, clarifying the stage in particular. Within this distinct teaching, the name, the sense, the principle, the affliction, the wisdom, and the severance are all, every one, distinct. This discusses its own sequence of stages specifically in terms of the provisional name arising from causes and conditions, the buddha-dharmas as numerous as the sands of the Ganges, the principle of the tathāgatagarbha, the permanently abiding nirvāṇa, and the Four Noble Truths of the immeasurable.

The Four Noble Truths of the immeasurable are, in general, of four kinds: there are Four Noble Truths of the immeasurable that neither subdue nor break through dust-and-sand, nor subdue nor break through ignorance; there are Four Noble Truths of the immeasurable that incidentally subdue and break through dust-and-sand, but do not subdue or break through ignorance; there are Four Noble Truths of the immeasurable that directly subdue and break through dust-and-sand, and also subdue ignorance; and there are Four Noble Truths of the immeasurable that directly subdue and break through dust-and-sand, and also subdue and break through ignorance. How is it that some do not subdue or break through dust-and-sand, nor subdue or break through ignorance? If the Tripiṭaka teaching's own subduing path has its sixteen-aspect contemplation of the truths, clarifying that the affliction obstructing the real is of immeasurable kinds, this only subdues views and thought — what does this have to do with dust-and-sand at all? It is comparable to the non-Buddhist path's own discrimination of worldly wisdom, which does not subdue views and thought either. How is it that some incidentally subdue and break through it? If the shared teaching's own seventh ground emerges into the provisional, discriminating medicine from illness, this only assists in extinguishing what lies within the three realms, and does not directly subdue or break through anything. How is it that some directly subdue and break through dust-and-sand? This is the distinct teaching's own discrimination of the Four Noble Truths, both inner and outer, as being of immeasurable kinds — this directly subdues and breaks through dust-and-sand, and also subdues ignorance, and thus already carries the sense of breaking through ignorance as well; here, it is simply named according to the actual phenomenon, and "subduing ignorance" is spoken of only as a matter of convenience. How is it that some subdue and break through ignorance directly? If the perfect teaching's three truths together illuminate both the phenomena and the principle of the dharma-realm, leaving nothing whatsoever unclear, this breaks through the ignorance of one's own present ground, while subduing the ignorance of the ground still above it.

The distinct teaching's own Four Noble Truths of the immeasurable are neither the first two kinds nor the last kind alone, but are named specifically in terms of the buddha-dharmas as numerous as the sands of the Ganges. Yet, in reality, all four kinds of the Four Noble Truths are taken as its object in common, discussed in sequence, and there is no lack of both the incidental and the direct within it. At the initial mind, one takes the immeasurable as one's object throughout, arousing the mind and the vow. At first, directly using the Four Noble Truths of generation-and-extinction to subdue the shared teaching's own views and thought, one incidentally cultivates the remaining three kinds as well. Next, directly using no-generation to break through the shared teaching's own views and thought, one incidentally cultivates the remaining two kinds. Next, directly using the immeasurable to break through dust-and-sand, both inner and outer. Next, directly using the unconditioned to subdue ignorance. Next, directly using the unconditioned to break through ignorance.

Since there already exist such immeasurable gradations of difference as these, the sūtras and treatises accordingly differ greatly in their naming and numbering of the stages, in the ranking of what is subdued and broken through, and in their correlation with the various dharma-gates. The Avataṃsaka Sūtra clarifies forty-one grounds, namely the three sets of ten minds, the ten grounds, and the ground of buddhahood. The Yingluo Sūtra clarifies fifty-two stages. The Renwang Jing clarifies fifty-one stages. The New Golden Light Sūtra sets out only the ten grounds and the fruit of buddhahood. The Śrīmahādevī Prajñāpāramitā clarifies fourteen forbearances. The Larger Perfection of Wisdom Sūtra clarifies only the ten grounds. The Mahāparinirvāṇa Sūtra clarifies the five practices and the ten merits. Correlated according to their sense with the stages, these seem to correspond to the three sets of ten minds, the ten grounds, and the ground of buddhahood, though the text itself does not set out their names explicitly. Again, the Daśabhūmika Śāstra, the Mahāyānasaṃgraha, the Bodhisattva-bhūmi, the Daśabhūmivibhāṣā Śāstra, and the Mahāprajñāpāramitā Śāstra all likewise explain the bodhisattva's own stages, yet the number they set out, appearing and vanishing, differs somewhat from one to the next, and so on.

Again, the ranking of what is subdued and broken through likewise differs, and the correlation of practice-stages with the various dharma-gates is likewise distinct from text to text. Why is this? Since these texts clarify the bodhisattva's own practice-stages both within and beyond the three realms, and across both the birth-body and the dharma-body, and since the Tathāgata's own skillful means, using the four siddhāntas, transform sentient beings within the three realms according to their capacity for benefit — how could any single, fixed account possibly be given? Not to search broadly through the sūtras and treatises is like a blind person disputing over the sun. Here, then, if one wishes to clarify the number of the stages, one must rely on the Yingluo Sūtra and the Renwang Jing; if one wishes to clarify the ranking of what is subdued and broken through, one must rely on the Larger Perfection of Wisdom Sūtra's own three contemplations; if one wishes to correlate them with the dharma-gates, one must rely on the Mahāparinirvāṇa Sūtra. Drawing on the intent of these many sūtras together, both the contemplation and the teaching of the initial mind are together made clear. The upper stages of every sage are not something an ordinary person could ever fathom — how, then, could one presume to speak of them carelessly? Knowing their general sense only in rough outline is meant to break through the practitioner's own overweening pride, and to make clear the sūtra's own text, drawing others toward its aspiration — one must not cling one-sidedly to any single account, disputing over right and wrong.

Here, judging the number and names of the stages according to the Yingluo Sūtra and the Renwang Jing: the Avataṃsaka Sūtra's own sudden teaching mostly clarifies the perfect severance across forty-one grounds, without setting out the name of the ten faiths at all; the various Mahāyāna sūtras mostly clarify the various dharma-gates, without correctly distinguishing the stages; and the Perfection of Wisdom teachings of the first four periods mostly clarify the sense of the bodhisattva's own contemplative practice and its dharma-gates, likewise without correctly distinguishing the stages. Here, it is held that the Yingluo Sūtra's own fifty-two stages, complete and whole in both name and sense, are likely a summation of the distinct and perfect stages found across the various Mahāyāna Vaipulya sūtras; and that the Renwang Prajñāpāramitā's own fifty-one stages are likely a summation of the distinct and perfect stages found across the Perfection of Wisdom teachings of the first four periods. The Lotus Sūtra simply opens the provisional to reveal the real, revealing the one, single perfect stage alone. The Mahāparinirvāṇa Sūtra's own general sense likewise clarifies both the distinct and the perfect stages, yet without singling out their specific names, and so on. As for the ranking of what is subdued and broken through, relying on the Larger Perfection of Wisdom Sūtra's own three contemplations is convenient for the sense of their proper sequence. As for correlating them with the dharma-gates of contemplative practice, relying on the Mahāparinirvāṇa Sūtra's own five practices is precisely what is fitting for entering the path in this later age. Why is this? The distinct teaching's own clarification of contemplative practice is of two kinds: first, teachings not shared with the two vehicles, such as the Avataṃsaka Sūtra's own Daśabhūmika Śāstra, the Bodhisattva-bhūmi's own nine kinds of precepts, concentration, and wisdom, and the Mahāyānasaṃgraha and the like; second, teachings shared with the two vehicles, such as the Vaipulya sūtras, the Larger Perfection of Wisdom Sūtra, the Middle Treatise, and the Treatise itself. Here, the Mahāparinirvāṇa Sūtra's own five practices, proceeding from the ordinary person all the way to the ultimate, are accordingly essential for practical use in this later age.

Second, clarifying the bodhisattva's own stage in general: this is done in terms of three sūtras. First, as for clarifying the number of stages according to the Yingluo Sūtra: this sūtra sets out seven stages, namely the ten faiths, the ten abidings, the ten practices, the ten dedications, the ten grounds, equal enlightenment, and the ground of wondrous enlightenment. The initial ten faiths are precisely the exterior ordinary person, and are also the distinct teaching's own ground of dry wisdom, also named the stage of subduing forbearance. The ten abidings are precisely the lineage of habituated nature, and, from here through the end of the three sets of ten minds, all belong to the stage of understanding-and-practice, all being the distinct teaching's own interior ordinary person, also the ground of nature, also named the stage of accordant forbearance. Reasoned according to the distinct teaching's own sense, this ought to correspond to the dharma of warmth. The ten practices are precisely the lineage of inherent nature; reasoned according to the distinct teaching's own sense, this ought to correspond to the dharma of the summit. The ten dedications are the lineage of the seeds of the path; reasoned according to the distinct teaching's own sense, this ought to correspond to the dharma of forbearance and the supreme worldly dharma.

Question: Here, in clarifying the distinct teaching, why make use of the names of the four good roots at all? Answer: Since the distinct teaching's own ten grounds already correspond to the four fruits, what fault could there be in using the four good roots here as an expedient comparison? Moreover, the shared teaching's own scheme is already shared between both the shared and distinct teachings, and between the real and the resembling understanding — making this same kind of comparative judgment only makes the sense of it all the clearer. The ten grounds are precisely the lineage of sage-nature; entering these already places one within the distinct teaching's own four sage-fruit stages, entirely severing ignorance, distinct from the affliction of views and thought. The stage of equal enlightenment is precisely the nature of equal enlightenment. Measured against the bodhisattva, it is named the buddha of equal enlightenment; measured against the ground of buddhahood, it is named the bodhisattva of the vajra mind, also named the bodhisattva of the stainless ground. The ground of wondrous enlightenment is precisely the nature of wondrous enlightenment — this is precisely the ultimate fruit of buddha-bodhi, the fruit-of-fruits of the great nirvāṇa itself.

Second, as for clarifying the ranking of what is subdued and broken through in terms of the Larger Perfection of Wisdom Sūtra together with the three contemplations correlated to the stages: the Larger Perfection of Wisdom Sūtra says: "The bodhisattva, wishing to be complete with the wisdom of the path, should study prajñā" — this is precisely the ten faiths, habituating the contemplation of entering emptiness from the provisional, subduing the discourse of craving and views, wishing to enter the stage of the ten abidings; once the ten abidings are attained, one thereby severs the views and thought within the three realms. "Wishing to make the wisdom of the path complete with the wisdom of the seeds of the path, one should study prajñā" — this is precisely cultivating the contemplation of emerging into the provisional from emptiness, the ten practices. "Wishing to make the wisdom of the seeds of the path complete with the wisdom that knows all things, one should study prajñā" — this is precisely cultivating the correct contemplation of the middle way, entering the stage of the ten dedications. "Wishing to make the wisdom that knows all things complete with the wisdom knowing all modes, one should study prajñā" — this is precisely realizing the contemplation of the middle way, entering the ten grounds. "Wishing to use the wisdom knowing all modes to sever the habitual residue of affliction, one should study prajñā" — this is precisely the ground of equal enlightenment. Once the habitual residue of ignorance and affliction is entirely exhausted, this alone is named "buddha" — this is precisely the ground of wondrous enlightenment.

Third, as for clarifying the correlation of the holy practice with the stages according to the Mahāparinirvāṇa Sūtra: the initial precept holy practice and concentration holy practice are precisely the stage of the ten faiths. The wisdom holy practice of the Four Noble Truths of generation-and-extinction and no-generation is precisely the stage of the ten abidings. The wisdom of the Four Noble Truths of the immeasurable is precisely the stage of the ten practices. Cultivating the one real truth and the unconditioned Four Noble Truths is precisely the stage of the ten dedications. Next, once the real is brought forth, seeing the one real truth and realizing the unconditioned Four Noble Truths, this is precisely the fulfillment of the holy practice, abiding in the ground of fearlessness, attaining the twenty-five samādhis, able to break through the twenty-five states of existence, named the ground of joy. Once the five practices are complete, the ten merits spoken of immediately afterward likely represent the merit and virtue of abiding within the ten grounds of the great nirvāṇa. Beyond this, clarifying the buddha-eye in its full and perfect clarity is the ground of wondrous enlightenment. As for clarifying these seven stages separately in full detail, this must be sought in other sources. This closes the stage of the great tree.