The Six Wondrous Gates and the Sixteen Special Excellences

Fascicle Seven
Spoken by the Great Master Zhiyi of Tiantai, of the Sui dynasty
Recorded by his disciple Fashen
Revised and edited by his disciple Guanding
Explaining Dhyāna-Pāramitā's Cultivation and Realization, Topic 7, Part 3

Here, with reference to three dharma-gates, dhyāna that is both contaminated and uncontaminated is now distinguished: the six wondrous gates; the sixteen special excellences; and the thorough-and-bright contemplation. These three dharma-gates may also be spoken of as the pure dhyānas. What is clarified here regarding the pure dhyānas differs slightly from the Abhidharma's own account; their shallowness, depth, and sequence of stages are all as already given in fascicle 5 above — it is simply that the teaching divides the single path of the breath, establishing three kinds of dhyāna, for the sake of transforming sentient beings.

Here, the intent behind this teaching should be briefly reasoned through: it is, for the most part, matched to three kinds of person, differing in capacity. First, there are sentient beings whose wisdom-nature is abundant while their concentration-nature is slight — for these, the six wondrous gates are taught. Within the six wondrous gates, because wisdom-nature is abundant, one is able to bring forth the uncontaminated already within the desire realm or the first dhyāna — this need not wait until reaching the dhyānas of the higher stages at all.

Second, there are sentient beings whose faculty of concentration is abundant while their wisdom-nature is slight — for these, the sixteen special excellences are taught. Because the faculty of wisdom is slight, the lower stages do not immediately bring forth the uncontaminated; because the nature of concentration is abundant, only once complete in the dhyānas of the higher stages is the path actually cultivated.

Third, there are sentient beings whose faculties of concentration and wisdom are equal — for these, the thorough-and-bright contemplation is taught. As for the thorough-and-bright contemplation: this, too, is complete with the root dhyānas, but its contemplative wisdom is skillful and fine, able to bring forth the uncontaminated from the lower stage all the way through the higher stage alike. This is a teaching given according to capacity. Were it instead given according to the antidote, it would run contrary to this — the sense of this may be understood from the five gates already discussed above.

First, explaining the six wondrous gates: this is given in three parts — explaining the name; distinguishing their sequence of stages; and clarifying their cultivation and realization.

First, explaining the name: as for what is called the six wondrous gates, these are: counting; following; stilling; contemplating; returning; and purifying. As for why they are called, in general, the six wondrous gates: "wondrous" names nirvāṇa — this wondrous dharma is able to lead through all the way to nirvāṇa, and so is named the wondrous gate, also called the six wondrous gates. Of these six wondrous gates, three are dharmas of concentration, and three are dharmas of wisdom. Concentration cherishes and wisdom spurs onward — this is precisely the sense in which they are both contaminated and uncontaminated at once.

Second, distinguishing their sequence of stages: the stages of these six wondrous gates are not fixed at all. Why is this? If, within the desire realm or the "not-yet-arrived" state, these six dharmas are skillfully practiced, and the sixth, purity of mind, is brought to completion, the uncontaminated attainment of the three vehicles is thereby brought forth directly — how much more, then, could one who goes on to attain the dhyānas of the higher stages fail to realize the path all the more quickly? Although this differs somewhat from what was given before, the Sūtra of Auspicious Manifestations accordingly says: "Through these six dharmas, roaming and abiding through the third and fourth dhyānas, twelve are brought forth." Reasoning this through, it is thus known that the sequence of stages for these six wondrous gates is not fixed at all.

Third, clarifying their cultivation and realization: were the cultivation and realization of these six dharmas explained in full, every dhyāna whatsoever would fall under the six wondrous gates' own scope. Here, only the proper essentials of entering the path through their own sequential arising, one from another, are taken up, in order to clarify the mark of the six wondrous gates' cultivation and realization. Here, clarifying the cultivation and realization of the six wondrous gates, this opens into twelve gates. Why is this? Just as counting itself is of two kinds — cultivating counting, and correspondence with counting — the same holds all the way through cultivating purifying and correspondence with it as well. Here, distinguished with reference to cultivation and realization, there are twelve gates:

First, cultivating counting: the practitioner regulates and harmonizes the breath, neither too rough nor too smooth, counting calmly and slowly, from one to ten, the mind gathered in upon the count, not letting it run off and scatter — this is named cultivating counting.

Second, correspondence with counting: the awakened mind now abides of its own accord, from one to ten, without any further application of effort, mind and breath naturally settled. The breath having grown faint and fixed, the mark of the mind grows gradually finer, troubled now by counting itself as too coarse, the mind no longer wishing to count — at this point, the practitioner should set counting aside and cultivate following instead.

Following, too, is of two kinds: cultivating following; and correspondence with following. Cultivating following: relinquishing the method of counting, fixing the mind single-mindedly on the breath's own going out and coming in, the mind abiding on the breath as its object, with no thought of scattering at all — this is named cultivating following. Second, correspondence with following: the mind now grows gradually finer, aware of the breath's own length and shortness, the in-breath and out-breath pervading the whole body, following it spontaneously of its own accord, thought and deliberation content and fixed in stillness — this is named correspondence with following. Aware now that following itself is too coarse, the mind grows weary of it and wishes to relinquish it, like a person utterly exhausted, wishing only to sleep, taking no delight in any further activity — at this point, the practitioner should relinquish following and cultivate stilling instead.

Stilling, too, is of two kinds: cultivating stilling; and correspondence with stilling. Cultivating stilling: among the three kinds of stopping, only restraining-the-mind stopping is used here. Restraining the mind brings every object of deliberation to rest, no longer thinking of counting or following, the mind fixed and still — this is named cultivating stilling. Second, correspondence with stilling: one becomes aware, of oneself, that body and mind have grown indistinct, entering concentration, seeing no mark of either what is within or without, just as in the desire realm or the "not-yet-arrived" state. The dharma of concentration sustains the mind, unmoved of its own accord. The practitioner, at this point, reflects: "Although this samādhi is indeed still, it lacks any skillful means of wisdom, and so is unable to break through birth-and-death." One reflects further: "This very concentration is itself entirely a matter of causes and conditions, the dharma of the aggregates, sense-bases, and elements combining together to produce it — deceptive and unreal. I, not yet aware of this, must now illuminate it clearly." Having reflected in this way, one no longer clings to stilling.

Giving rise to contemplation and discrimination is likewise of two kinds: cultivating contemplation; and correspondence with contemplation.

First, cultivating contemplation: contemplation itself is of three kinds — the contemplation of wisdom-conduct, the wisdom that contemplates the true; the contemplation of understanding attained, that is, contemplation through mental visualization; and true contemplation, contemplating things exactly as they actually are. Here, the six wondrous gates, the sixteen special excellences, the thorough-and-bright contemplation, and the rest, all properly use true contemplation to reach their own accomplishment, and only afterward use the contemplation of wisdom-conduct to contemplate principle and enter the path.

Why is this? As for what is meant by "true": it is like the fact that a sentient being's own single life-span's karmic result is, in truth, made up of the four elements, and of the thirty-six impure substances — it is simply that, covered over by ignorance, the mind's own eye fails to open into clarity, and so one does not see it as it truly is. If one is able to closely and carefully contemplate it, the mind's own eye opens into clarity, and one sees it exactly as it truly is — hence this is named true contemplation, the contemplation of wisdom-conduct. As for the contemplation of understanding attained, this will be distinguished at length below, within the Four Noble Truths, the twelve links of dependent origination, the nine contemplations, the liberations, and the rest.

How does one cultivate true contemplation? The practitioner, within the concentrated mind, closely contemplates, with the mind's own eye, the fine, subtle in-breath and out-breath within this very body, conceiving of it as though it were wind within empty space; the skin, sinews, bones, and flesh, the thirty-six substances, as though a plantain trunk, without any solidity at all, impure both within and without, deeply repugnant. One further contemplates that the sensations of joy, happiness, and the rest present within concentration all carry within them a mark of their own eventual destruction — this is suffering, not happiness. One further contemplates that mind and consciousness, within concentration, are impermanent, arising and ceasing, never remaining still for a single instant, with nothing at all in them to cling to. One further contemplates that the wholesome and unwholesome dharmas present within concentration are, in every case, entirely a matter of causes and conditions, without any nature of their own whatsoever. Contemplating in this way, one is able to break through the four inversions, finding no self or person present at all — on what, then, could concentration possibly depend? This is named cultivating contemplation.

Second, correspondence with contemplation: contemplating in this way, one becomes aware of the breath going out and coming in, pervading every pore of the body, the mind's own eye opening into clarity, seeing through entirely to the thirty-six substances within and the various parasites there, impure both within and without, every kind of suffering pressing in, changing moment to moment, every dharma whatsoever without any nature of its own — the mind gives rise to both sorrow and joy, with nothing at all to depend upon or lean against, attaining the four foundations of mindfulness, breaking through the four inversions — this is named correspondence with contemplation. Once this contemplative understanding has arisen, the mind takes the very object of contemplation itself as its object, discriminating and analyzing it further — but becoming aware that this thought itself is still in flux, not yet the true path — at this point, one should relinquish contemplation and cultivate returning instead.

Returning, too, is of two kinds: cultivating returning; and correspondence with returning.

First, cultivating returning: already knowing that contemplation arises from the mind itself, if one simply follows along analyzing its object, this fails to meet the original source directly — one should instead turn the contemplation back upon this very mind, asking from what it itself arises: does it arise from a contemplating mind, or from a non-contemplating mind? If it arises from a contemplating mind, then contemplation would already have to be present beforehand — but this is, in truth, not so at all. Why is this? Because, within the three prior dharmas of counting, following, and stilling, no contemplation is yet present. If it arises instead from a non-contemplating mind, does this non-contemplating mind arise through cessation, or without cessation? If it arises without cessation, then two minds would exist together at once; if it is a ceased dharma that has already passed away, it cannot give rise to anything present now; and if it is said to arise through both cessation and non-cessation together, or, further still, through neither cessation nor non-cessation, none of these can be found to hold up either. One should know, then, that the contemplating mind is, in itself, originally unarisen — and, being unarisen, it does not exist; and, not existing, it is thus empty — and this very emptiness has no contemplating mind present within it at all. If there is no contemplating mind, how, then, could there be any object of contemplation? Object and wisdom both forgotten together — this is the very essential of returning to the source — this is named cultivating returning.

Second, correspondence with returning: mind and wisdom now open forth, without any further application of effort, spontaneously able of themselves to analyze and break through, turning back to the very root and returning to the source — this is named correspondence with returning. Once this correspondence has arisen, the practitioner should know that, wishing to leave both object and wisdom behind and return to a state with neither object nor wisdom at all, while still not yet actually free of object and wisdom, the mind remains bound, following one or the other of these two extremes — at this point, one should relinquish returning as well.

Settling the mind upon the path of purity is likewise of two kinds: cultivating purity; and correspondence with purity.

First, cultivating purity: knowing that form is itself pure, one no longer gives rise to deluded thought or discrimination regarding it — and the same holds for sensation, perception, formation, and consciousness as well. Bringing to rest the defilement of deluded thought, the defilement of discrimination, and the defilement of grasping at a self — this is named cultivating purity. Stated in essence: if the mind is able to be exactly as originally pure, this is named cultivating purity; and, finding no subject that cultivates and no object cultivated, no purity and no impurity either, this too is named cultivating purity.

Second, correspondence with purity: practicing in this way, the mind and wisdom suddenly correspond with one another, unobstructed and skillful, opening forth spontaneously of their own accord, the samādhi properly received, the mind with nothing at all to depend upon or lean against.

Realizing purity is likewise of two kinds: approximate realization, where an approximate, uncontaminated wisdom is brought forth through the five expedient means; and true realization, where the true, uncontaminated wisdom of the three vehicles is brought forth, from the patient acceptance of the truth of suffering all the way through the ninth unobstructed path. The defilement of the three realms entirely exhausted — this is named realizing purity.

Furthermore: contemplating the emptiness of sentient beings is named contemplating; contemplating the emptiness of real dharmas is named returning; and contemplating the emptiness of equality itself is named purifying.

Furthermore: correspondence with the samādhi of emptiness is named contemplating; correspondence with the samādhi of signlessness is named returning; and correspondence with the samādhi of wishlessness is named purifying.

Furthermore: every outward contemplation is named contemplating; every inward contemplation is named returning; and every contemplation that is neither inward nor outward is named purifying. Hence the wandering ascetic Senika says: "Not through inward contemplation is this wisdom attained; not through outward contemplation is this wisdom attained; and yet not without any contemplation at all is this wisdom attained either."

Furthermore: the bodhisattva's contemplation proceeding from the provisional into emptiness is named contemplating; the contemplation proceeding from emptiness back into the provisional is named returning; and the single-minded contemplation of emptiness and the provisional together is named purifying. If one is able to cultivate in this way, one should know that the six wondrous gates are themselves precisely the Mahāyāna.

Furthermore: at the very outset of entering the path, the buddhas of the three periods of time all take the six wondrous gates as their own foundation — just as, when Śākyamuni first arrived beneath the bodhi tree, he reflected inwardly on mindfulness of the breath: counting; following; stilling; contemplating; returning; and purifying. Roaming and abiding through the third and fourth dhyānas, twelve are brought forth — and, through this, he realized every dharma-gate whatsoever, subdued Māra, and accomplished the path.

One should know, then, that a bodhisattva who properly enters the six wondrous gates is thereby able to be complete in the whole of the Buddhadharma — hence the six wondrous gates are themselves precisely the bodhisattva's own Mahāyāna. Wishing to discuss further matters still, this is given here only in brief, not in full.

Next, explaining the sixteen special excellences: this opens into three parts — explaining the name; clarifying the two differing schemes for establishing the contemplation-gates; and clarifying their cultivation and realization.

First, explaining the name: as for what is called the sixteen special excellences, these are: knowing the breath entering; knowing the breath leaving; knowing the breath's length and shortness; knowing the breath pervading the whole body; removing every bodily formation; receiving joy; receiving happiness; receiving every mental formation; the mind making joy; the mind making restraint; the mind making liberation; contemplating impermanence; contemplating dispersal; contemplating desirelessness; contemplating cessation; and contemplating relinquishment. As for why they are named, in general, the sixteen special excellences: "sixteen" is simply the number of dharmas involved. "Special excellence" takes its name from the very causes and conditions behind their teaching.

When the Buddha had not yet appeared in the world, the non-Buddhist teachers had already attained the four dhyānas and the four formless concentrations on their own, but, lacking any antidote-contemplation, they never left birth-and-death behind. When the Tathāgata accomplished the path, he first taught the Four Noble Truths to disciples of sharp faculty such as Kauṇḍinya and Śāriputra, and they attained the fruit of the path at once. He then taught Mahākāśyapa, Kaṭyāyana, and others, who, hearing the true principle of the Four Noble Truths directly, failed to awaken through it — and so he further taught the contemplation of impurity as its antidote, breaking through their afflictions. Through this, the nine contemplations, the liberations, and the other contemplations of impurity were first clarified. At that time, those who cultivated this contemplation attained the path in immeasurable numbers.

There was, however, a further kind of disposition among sentient beings: those whose craving was already slight, but whose disgust and aversion ran deep — practicing the contemplation of impurity, they grew greatly disgusted and troubled, coming to loathe this very body all the more, and, the uncontaminated attainment not yet having arisen, they would turn on themselves and cause themselves harm. This matter is clarified in the Vinaya texts; the Buddha, because of this, told the monks to set the contemplation of impurity aside, and instead cultivate a more excellent dharma, named the sixteen special excellences — cultivating this, the path could still be attained.

These sixteen special excellences possess both concentration and contemplation together, complete, within them, with every dhyāna — and, being nourished by the dharmas of joy, happiness, and the rest, are free of the fault of self-harm; and, possessing true contemplation's own careful observation, they do not cling to any dhyāna, and so are able to bring forth the uncontaminated. Since one may thus proceed with ease, advancing or holding back as needed, following neither of the two extremes, and is nonetheless still able to attain the path through them — hence they are named the "special excellences."

Question: if this is so, then this dharma ought properly to be spoken of after the contemplation-dhyānas, being itself the "pure dhyāna." Why is this? If one follows the order of the teaching's own presentation, it comes after the contemplation-dhyānas; and if one discusses the practice itself, since it surpasses both extremes, it, too, ought properly to come afterward.

Answer: what is clarified here is the shallowness and depth of dhyāna-concentration's own power and function, not the timing of when it is actually taught in response to a given situation to benefit beings. Why is this? The liberations and the stations of mastery are all contemplations of understanding attained — their contemplative power is already able to transform both conception and mind, and so their sense of severing the fetters is strong. These special excellences, by contrast, are simply true contemplation, able only to see the thirty-six substances within the body — their power and function are comparatively weak, unable to quickly sever the fetters, their merit comparatively shallow — hence they are properly spoken of first here.

Furthermore: if the contemplation of impurity has already dissolved the skeleton entirely away, one would no longer be able to go on to contemplate the breath entering and leaving through the body's own pores. If, instead, one proceeds from true contemplation and only afterward turns to the nine contemplations, the liberations, and the rest, then both are fully accomplished, without any loss of sense. Furthermore, the Larger Sūtra's own chapter on the vast vehicle discusses the sixteen special excellences directly. Furthermore, the nine contemplations, the liberations, and the other contemplation-dhyānas are spoken of elsewhere as clear evidence of this — there should be no doubt raised about the matter.

Second, clarifying the two differing schemes for establishing the contemplation-gates: there are two interpretations. First, some say: "This method of mindfulness of the breath and the other sixteen dharmas correspond to the four foundations of mindfulness." Discussed with reference to the four foundations of mindfulness, one should know that this is complete only within the desire realm, the "not-yet-arrived" state, and the first dhyāna; wishing to reach the higher stages, it is not that this cannot be attained there, only that the manner of contemplation is somewhat incomplete. As in the fourth dhyāna, which has no in-breath or out-breath, nor joy or happiness present at all — were the foundations of mindfulness to be explained with reference to the breath, joy, and happiness specifically, this would not fit properly there. The stages above and below may be understood by the same pattern.

Also, in explaining their correspondence to the four foundations of mindfulness, there are, in turn, two differing interpretations. One master explains: "The first five correspond to the body; the middle three correspond to sensation; the next two correspond to mind; and the last five correspond to dharma."

This master clarifies the sixteen special excellences, stating that this follows what the Chan Sūtra itself says: first, observing the in-breath, all the way to the breath's own cessation. Second, observing the out-breath, stopping right at the tip of the nose. Third, observing the breath's length and shortness: if the body is not at ease, the mind for the most part scattered and disordered, both the in-breath and out-breath are short; if the body is at ease and the mind still, both the in-breath and out-breath are long. Fourth, the breath pervading the whole body: once form and mind are at ease, the channel of the breath's own energy is no longer obstructed, as though drinking in the breath, its flow now governing the entire body throughout. Fifth, removing every bodily formation: conception and sensation are mental formations; initial thought and sustained reflection are verbal formations; and the in-breath and out-breath are bodily formations. Once the breath pervades the whole body, one becomes troubled by the coarse thought stirred by initial thought's own movement, and, removing this coarseness, this is named removing every bodily formation. These first five belong to the foundation of mindfulness of the body.

The foundation of mindfulness of sensation has three, since the coarse breath has now been removed, body and mind at peace. Sixth, receiving joy; seventh, receiving happiness: though there is only a faint joy present, happiness is able to fill the bodily consciousness completely, and, once full, the inward mind delights in it — hence it is named happiness. Eighth, receiving every mental formation: happiness now held within the mind, various mental factors are bound to accompany it in turn, the mind leaning upon this pleasant object — hence it is named receiving every mental formation.

The foundation of mindfulness of mind has three. Ninth, the mind making joy: the mind now stilled upon a single object, but not yet possessing wisdom's own understanding, is bound to be overwhelmed and submerged by a sinking mind — raising it up with joy keeps it from sinking; hence this is named making joy. Tenth, the mind making restraint: a mind of joy, once stirred and scattered, tends to leap and overshoot its own bounds — constantly restraining it, bringing it back, not letting it run off and scatter after various objects — hence this is named making restraint. Eleventh, the mind making liberation: the mind, no longer agitated or scattered, evenly balanced and free of entanglement — hence this is named liberation.

The foundation of mindfulness of dharma has five. Twelfth, contemplating impermanence: having now attained freedom, no longer defeated by either sinking or floating, one is thereby able to contemplate that all dharmas are impermanent, arising and ceasing moment to moment, nothing in them worth delighting in. Thirteenth, contemplating dispersal and decay: this very body will, before long, disperse and decay — a dharma of dissolution, without any true, real existence. Fourteenth, contemplating freedom from desire: this body is nothing but the very root of suffering, and the mind wishes to be free of it — hence this is named freedom from desire. Fifteenth, contemplating cessation: this mind now abides in cessation, free of the many faults and troubles it no longer wishes to abide in. Sixteenth, contemplating relinquishment: contemplating that all these dharmas are themselves nothing but fault and trouble — hence this is named relinquishment.

This mindfulness of the breath and the other sixteen practices are of the nature of wisdom, with not a single breath entering or leaving that is not fully perceived — hence this master states, of his own accord, that this follows what the sūtra itself clarifies as the sixteen special excellences. Since the actual sūtra text itself has not been seen here, this is only related, not independently composed, and so it is not yet asserted here as settled and fixed.

The next master gives a different explanation: "If the sixteen practices are matched against the four foundations of mindfulness, this must hold true throughout without exception" — but the division just given does not properly balance. Just as the sixteen uncontaminated practices, discussed with reference to the Four Noble Truths, have four beneath each single truth, four times four making sixteen, the contaminated version ought properly to follow the same pattern. And, discussed with reference to the four foundations of mindfulness, it should likewise be said that each single foundation of mindfulness contains four, four times four making sixteen — the same sense holding here as well.

As for the claim just given, that the foundation of mindfulness of the body has four items, with "removing bodily formations" belonging to the body: this sense does not hold. Why is this? If mind and breath together were "bodily formation," then, as the Mahāsaṃnipāta Sūtra says: "The breath in fact extends through all three kinds of formation, not belonging solely to bodily formation." What is properly meant by "bodily formation" is, rather, as the Mahāyāna treatise says: "'Formation' means bodily karma." Here, it is clarified that every wholesome or unwholesome karmic action whatsoever arises from the mind. The body and the breath are themselves an unknowing dharma, unable to create anything wholesome or unwholesome on their own — they serve only as the condition through which formation acts. Here, it is the body, taken up by the mind and thereby received as a body, that causes the body to have anything actually done through it at all — this is what is properly named "body." What is clarified here as "formation," then, breaks through the very mind that receives — this is precisely what is meant by breaking through formation. Hence it is known that this properly belongs to the foundation of mindfulness of sensation instead — one should know that sensation, too, is thereby complete with its own four items.

As for the claim just given, that the dharma-category has five items, with "contemplating impermanence" belonging to the foundation of mindfulness of dharma: this, too, does not hold. Why is this? The sūtras all uniformly say: "contemplate mind as impermanent, contemplate dharmas as without self" — what is clarified here as "contemplating impermanence," then, properly belongs to the foundation of mindfulness of mind instead. This, then, gives each of the four foundations its own four items, four times four, which is more convenient in its own sense.

The second master, next, says: "These sixteen dharmas should properly correspond vertically to the various dhyānas in sequence, since the eight contemplation-dharmas are mutually related to them." Why is this?

First, knowing the breath entering; second, knowing the breath leaving — these correspond to counting the breath. Third, knowing the breath's length and shortness — this corresponds to desire-realm concentration. Fourth, knowing the breath pervading the whole body — this corresponds to the "not-yet-arrived" concentration. Fifth, removing every bodily formation — this corresponds to the first dhyāna's own factor of initial thought. Sixth, receiving joy — this corresponds to the first dhyāna's own factor of joy. Seventh, the mind receiving happiness — this corresponds to the first dhyāna's own factor of happiness. Eighth, receiving every mental formation — this corresponds to the first dhyāna's own factor of one-pointedness of mind. Ninth, the mind making joy — this corresponds to the second dhyāna's own factor of inner-purity joy. Tenth, the mind making restraint — this corresponds to the second dhyāna's own factor of one-pointedness of mind. Eleventh, the mind abiding in liberation — this corresponds to the third dhyāna's own factor of happiness. Twelfth, contemplating impermanence — this corresponds to the fourth dhyāna's own unmoving concentration. Thirteenth, contemplating dispersal — this corresponds to the sphere of space. Fourteenth, contemplating freedom from desire — this corresponds to the sphere of consciousness. Fifteenth, contemplating cessation — this corresponds to the sphere of nothingness. Sixteenth, contemplating relinquishment — this corresponds to the sphere of neither perception nor non-perception.

This scheme, then, runs from the very outset of regulating the mind all the way through bringing forth every dhyāna-concentration, its own contemplative practice complete throughout — this interpretation is the superior one.

Third, clarifying their cultivation and realization: as for why the mind is spoken of as "cultivating and realizing," this refers precisely to the mind's own deliberate cultivation and practice. Where the mind has not yet corresponded with realization, this refers to it opening forth spontaneously, the mind coming to correspond with it. Since there are, as already given, differing schemes for establishing the contemplation-method among these two masters, cultivation and realization likewise differ accordingly here as well — though the first master says: "Within the desire realm, the 'not-yet-arrived' state, and the first dhyāna, the sixteen special excellences are clarified with reference to the four foundations of mindfulness." The general sense of this contemplation-method does not differ from the contemplation-method already given within the six wondrous gates, though it is not entirely without small differences — the terms used differ, but, properly sought out and matched accordingly, the sense may be readily understood, and so this need not be separately explained here in terms of cultivation and realization.

Here, then, the second master's own scheme is directly clarified: the true special excellences, corresponding vertically through the three realms. Since the method of this contemplative wisdom has not yet been explained above, its mark of cultivation and realization shall now be set forth.

Explaining the vertical cultivation of the sixteen special excellences: first, knowing the breath entering; second, knowing the breath leaving. These correspond to, and take the place of, counting the breath. The method for regulating the breath is, in every particular, exactly as already given within counting the breath. The practitioner, the breath now regulated and continuous, fixes the mind single-mindedly on following the breath: when it enters, one knows it as entering from the tip of the nose all the way to the navel; when it leaves, one knows it as leaving from the navel all the way to the nose. Illuminating the breath single-mindedly in this way, following it without disorder, one becomes aware, at this point, of the coarse and fine marks of the breath. As for the coarse: knowing the wind and panting breath as coarse. As for the fine: knowing the true breath's own mark as fine. If the in-breath is coarse, one regulates it, making it fine — this is named knowing the marks of coarse and fine.

It is like a gatekeeper, aware of everyone entering and leaving through the gate, likewise able to recognize the good person from the bad — recognizing the good, allowing them to pass; recognizing the bad, barring their way. Furthermore, as for knowing coarse and fine: the in-breath is coarse, and the out-breath is fine. Why is this? The in-breath's own energy is sharp and urgent, and so its mark is coarse; the out-breath is sluggish and slow, and so is fine. Furthermore, knowing light and heavy: knowing the in-breath as light, and the out-breath as heavy. Why is this? The in-breath, now present within the body, causes the body to feel light; at the moment of the out-breath, the body has no wind-energy present within it, and so is felt as heavy. Furthermore, knowing rough and smooth: the in-breath is smooth, and the out-breath is rough. Why is this? The breath comes from outside, its wind-energy sharp, and so is smooth; going out from within, blowing out the body's own inward filth, obstructing the various pores, it is thus rough. Furthermore, knowing cold and warm: knowing the in-breath as cold, and the out-breath as warm. Why is this? The breath comes from outside, cold air entering, and so is cold; the breath goes out from within, blowing out the body's own inward heat, and so is warm. Furthermore, knowing long-lasting and brief: the in-breath is brief, and the out-breath is long-lasting. Why is this? The in-breath, being sharp, is quickly exhausted, and so is brief; the out-breath, being rough, is not easily exhausted, and so is long-lasting.

One must further become aware that, because of this very in-breath and out-breath, every kind of suffering and affliction exists, coming and going through birth-and-death, turning without cease — the mind knowing this, and growing alarmed and fearful. The practitioner, at the time of following the breath, comes to know that the breath carries such marks and dharmas as these, not of one kind only — hence this is called knowing the breath entering and leaving.

Question: why is this used in place of counting the breath? Answer: were one simply counting the breath, this counting is done with a mind still in the dark, without any contemplative practice present at all, and so, at the time of cultivation and realization, tends to give rise to such afflictive ailments as craving, wrong views, and pride. Craving: growing attached to this very counting of the breath. Views: taking the view that "I" am the one able to count. Pride: taking pride that "I" am able to count, and, through this, feeling superior to others.

Here, following the breath is used in place of counting it: at the time of following the breath, one becomes aware directly that this very breath is impermanent — life itself depends upon the breath, the breath being taken as one's very life — and, should a single breath fail to return, life itself would be gone at once. Becoming aware of the breath's own impermanence, one thereby knows the body and its life to be perilous and frail. Knowing the breath as impermanent, craving no longer arises; knowing the breath as not-self, wrong views no longer arise; and awakening to impermanence, pride no longer arises. This, then, is already able, from the very first expedient means onward, to break through the fetters — unlike counting the breath alone.

Furthermore: the practitioner, fixing the mind single-mindedly on the breath, keeping the mind from scattering, is able to enter dhyāna-concentration through this — hence it, too, may be named a form of attachment; becoming aware of impermanence — hence it, too, may be named a spur; corresponding with concentration — hence it, too, is contaminated; and its contemplative practice not clinging to anything — hence it, too, is uncontaminated. Furthermore: were one counting the breath with a mind still in the dark, there being no illumination present at all, then, later, at the time concentration is actually realized, the mind would have nothing to see. Here, however, one who follows the breath already illuminates the mind, contemplating the breath directly, so that, later, at the time concentration is actually realized, the mind's own eye opens into clarity, seeing the body's thirty-six substances, breaking through craving, views, and pride. This is precisely how the special excellences surpass mere counting of the breath.

Third, knowing the breath's length and shortness: this corresponds to desire-realm concentration. When desire-realm concentration is realized, the concentration itself is properly bright and pure, without any perception at all of the breath's own mark. Here, however, at the very moment this concentration is first attained, one becomes aware directly of the mark of the breath's own length and shortness.

How is this perceived? When the mind is concentrated, one perceives the in-breath as long and the out-breath as short. Why is this? The mind, now stilled and abiding within, the breath follows the mind inward, and so the in-breath is known as long; and, the mind no longer taking any external object, the out-breath is thus known as short. Furthermore: perceiving the breath as long corresponds to a fine mind; perceiving the breath as short corresponds to a coarse mind. Why is this? A fine mind produces a fine breath, and a fine breath, entering from the nose to the navel, is faint, gentle, and long, the out-breath from navel to nose being the same. A coarse mind produces a coarse breath, and a coarse breath, entering from the nose to the navel, is urgent and short, the out-breath from navel to nose being the same.

Furthermore: because the breath is short, the mind is perceived as fine; because the breath is long, the mind is perceived as coarse. Why is this? As the mind grows ever more still, the out-breath, from navel to chest, is exhausted at once, and the in-breath, from nose to throat, is likewise known to be exhausted at once — this, then, is the mind's own stillness causing the breath to be perceived as short. As for perceiving it as long, corresponding to a coarse mind: the practitioner's mind being coarse, the breath is perceived as traveling the long distance from navel to nose, and nose to navel — this, then, is the mind's own coarseness causing the breath to be perceived as long.

Furthermore: perceiving length within shortness corresponds to a fine concentration; perceiving shortness within length is instead coarse. Why is this? As when the breath, from nose to chest, is exhausted — this course, though short in distance, nonetheless takes a comparatively long time, only gradually reaching the navel; this, then, is a short course but a long duration. Discussed on this basis, perceiving length within shortness corresponds to a fine concentration. As for perceiving shortness within length being coarse: as when, the mind being coarse, the breath's course, from nose to navel, is an exceedingly long distance, and yet its duration is short, passing through to the nose again in a sudden instant. Why is this? Because a coarse mind causes the breath's own movement to be swift. Though this course is long, its duration is short — and this very shortness of duration is itself what marks the mind as coarse. Hence it is said: shortness containing length corresponds to fineness, and length containing shortness corresponds to coarseness.

Perceiving length and shortness of duration in this way, one comes to know that impermanence arises from the mind itself, its arising and ceasing never fixed. Now, the mark of the breath's own length and shortness being manifold, at the very moment this concentration is attained, awakening to impermanence grows all the more distinct. Realizing desire-realm concentration — hence it, too, may be named a form of attachment; its contemplative practice perceiving impermanence — hence it, too, may be named a spur. This, in brief, describes the third item, knowing the breath's length and shortness, breaking through desire-realm concentration.

Fourth, knowing the breath pervading the whole body: this corresponds to the "not-yet-arrived" concentration. Within the root "not-yet-arrived" state, one perceives only that the mark of the body has grown indistinct, as though it were empty space — at that point, the body and breath are, in truth, still genuinely present, only that, the eye not yet open, they are neither perceived nor seen.

Here, within the special excellences, when the "not-yet-arrived" state is brought forth, one likewise enters concentration indistinctly, but then becomes aware, gradually, of a body present once again, like a cloud or shadow, perceiving the in-breath and out-breath pervading every pore of the body — and, at this point, one also knows the mark of the breath's own length and shortness alike. Seeing the in-breath as gathering nowhere, and the out-breath as scattering nowhere, impermanent, arising and ceasing, one perceives the body as empty, provisional, and unreal, and also knows that its arising and ceasing never remain still for a single instant, these three matters combining together to produce concentration. These three matters being themselves empty, concentration thereby has nothing at all to depend upon — and, knowing even this very emptiness as itself empty, one no longer clings to anything within concentration at all. This, then, breaks through the root "not-yet-arrived" state, the sense of both attachment and spur already contained within it.

Question: the Mahāyāna treatise and the various sūtras, for the most part, speak of "observing" the breath entering and leaving — why, then, is it spoken of here as "knowing" the breath entering and leaving? Answer: this speaks of "knowing" as itself a form of observing, though the method of observation is not yet fully complete — hence it is spoken of here as "knowing" instead. The Larger Sūtra's own chapter on the vast vehicle, in clarifying the mark of the sixteen special excellences, likewise speaks throughout of "knowing" the breath entering, leaving, long, and short — taking this very text as evidence, speaking of "knowing" here does not run contrary to the text's own sense. Contemplative wisdom itself will be discussed below.

Fifth, removing every bodily formation: this corresponds to the first dhyāna's own factor of initial thought and sustained reflection. Within this, there are two parts: clarifying bodily formation; and clarifying the removal of body.

As for bodily formation: the first dhyāna is brought forth within the body of the desire realm, the form realm's own four elements producing form that comes into contact with the desire-realm body — the desire-realm body's own faculty gives rise to body-consciousness, aware of this very tactile contact of form, the two realms' own form dwelling together, dependent on one another — hence this is named "body." "Bodily formation" is precisely the factor of initial thought: this factor of initial thought arises from the body itself, aware that the dharma within the body has something actually done through it — hence this is named "bodily formation."

Next, clarifying the removal of bodily formation: through perceiving the breath pervading the whole body, the first dhyāna is brought forth, the mind's own eye opening into clarity, seeing the body's thirty-six substances as foul, filthy, and repugnant — at this point, one comes to know that these thirty-six substances, arising from the four elements, are made up of six parts such as the head and the rest, no single one of them being the "body," nor is any single one of the four elements, in itself, the "body" either — this, then, is removing the desire-realm's own body.

As for removing the first dhyāna's own body: seeking, within the desire-realm body, for the form realm's own four elements, none can be found at all — this is named removing the first dhyāna's own body. Why is this? Were it said that there is form produced by the form realm present, does it come from outside, arise from within, or abide somewhere in between? Contemplating in this way, it can, in the end, never be found at all — it is simply through inverted, deluded thought that one speaks of "receiving the form realm's own tactile contact." Closely contemplated, it cannot be found — this is precisely removing the first dhyāna's own body; the body thus removed, bodily formation is thereby extinguished as well. Furthermore: before the first dhyāna is attained, within the desire-realm body, every kind of wholesome and unwholesome action is given rise to; now, seeing the body as impure, one no longer creates any wholesome or unwholesome karmic bond at all — hence this is named removing bodily formation.

Here, it is clarified that this concentration is itself likewise of two kinds: the root dhyāna's own five factors, as already described above; and the pure dhyāna's own five factors — perceiving the body's thirty-six substances as empty, provisional, and unreal, this is named initial thought; distinguishing that this dhyāna is, in its merit, vastly superior to the desire realm and to the root dhyāna alike, this is named sustained reflection; having attained the joy of the Dharma, the mind greatly celebrating and delighted, this is named joy; the tranquil happiness present within this undefiled sensation, this is named happiness; and right concentration sustaining the mind, keeping it from any agitation whatsoever, this is named one-pointedness of mind. Within this dhyāna, its factors having removed and accomplished excellent, wondrous joy and happiness while the mind remains free of any defiling attachment — hence this is named the pure dhyāna. Furthermore, as the Abhidharma speaks of the sense of the concealed-and-indeterminate, defiled, versus the unconcealed, determinate, undefiled — with reference to these two kinds of dhyāna, this should be distinguished at length.

Sixth, receiving joy: this corresponds to, and breaks through, the first dhyāna's own factor of joy. Within the root dhyāna, the factor of joy arises from the concealed, defiled factors of initial thought and sustained reflection, arising afterward — and, there being no contemplative wisdom to illuminate it, this, for the most part, gives rise to affliction, and so ought not to be received. Here, what is clarified as receiving joy arises instead from the pure dhyāna's own factor of initial thought and sustained reflection, and, through contemplative practice analyzing and breaking through it, one penetrates the very emptiness of initial thought and sustained reflection's own nature — one should thereby know that the joy arising from initial thought and sustained reflection is likewise empty, and so is no longer clung to within this very joy, free of every fault — hence this is called receiving joy. It is like an arhat who no longer clings to any offering whatsoever, and so is named "worthy of offerings." Furthermore: through this true knowledge and vision, one attains the true joy of the Dharma itself — hence this is called receiving joy.

Seventh, receiving happiness: this corresponds to the root dhyāna's own factor of happiness. That dhyāna, lacking any contemplative wisdom at all, its happiness, for the most part, defiled — and so ought not to be received. Here, what is spoken of as receiving happiness means receiving a happiness that is itself without happiness in the ordinary, graspable sense — knowing happiness's own nature to be empty, and so no longer clinging to it within happiness itself. Free of happiness's own fault in this way, and yet without any further, separately realized unconditioned happiness above it either — hence this is called receiving happiness.

Eighth, receiving every mental formation: this corresponds to, and breaks through, the root dhyāna's own factor of one-pointedness of mind. Here, what is clarified as being able to pervade every dharma is named "every mental formation." Mental formation is itself of two kinds: moving formation; and unmoving formation. Some explain: from the first dhyāna all the way through the third, this is still moving formation; from the fourth dhyāna onward, it is named unmoving formation. Here, briefly speaking of unmoving formation: the preceding four factors, initial thought and the rest, are moving formation, while the last, the factor of one-pointedness of mind, is unmoving formation. This, too, is what is meant by "every mental formation": precisely the unmoving formation of the factor of one-pointedness of mind itself.

Within the root dhyāna, at the moment one-pointedness of mind is entered, a mind of defiling attachment arises — this one-pointedness of mind ought not to be received. Here, what is clarified as receiving every mental formation means knowing this very one-pointedness of mind to be deceptive and unreal, this one-pointedness of mind itself not truly "mind" at all, and so no longer grasping or clinging to it — and, being thereby free of any fault, this is itself the true reception of samādhi — hence this is called receiving every mental formation.

Ninth, the mind making joy: this corresponds to the second dhyāna's own inner-purity joy. Why is this? The second dhyāna's own joy arises from inner purity, and, lacking any wisdom to illuminate it, is, for the most part, received with attachment. Here, contemplating this very joy, one comes to know it as deceptive and false, and so does not give rise to any attached reception of it — and, through this true knowledge, one gives rise instead to the true joy of the Dharma, also named the factor of enlightenment that is joy. Arising, in this way, from right contemplation, the mind gives rise to the true joy of the Dharma — hence this is named the mind making joy.

Tenth, the mind making restraint: this corresponds to the second dhyāna's own factor of one-pointedness of mind. Why is this? Because the second dhyāna's own joy, once stirred, must be gathered back in through restraint — hence this is called the mind making restraint. Here, what is clarified as "restraint" is precisely breaking through the previous, false joy, giving rise instead to the joy of the factor of enlightenment. Though this joy is itself correct, it is nonetheless not entirely without the fault of an excited, surging movement — one should therefore turn the contemplation back upon the very nature of this joy. Knowing it, in the end, to be empty and still, the concentrated mind remains undisturbed, no longer following this excited movement of joy — hence this is called making restraint. Hence the Mahāsaṃnipāta Sūtra says: "Movement, brought all the way to the very mind itself."

Eleventh, the mind abiding in liberation: this corresponds to, and breaks through, the third dhyāna's own happiness. Why is this? The third dhyāna has happiness pervading the whole body present within it; an ordinary person, attaining it, for the most part gives rise to defiled attachment, bound by it, unable to attain liberation. Here, what is spoken of as liberation means that, through contemplative wisdom analyzing and breaking through it, at the very moment this pervasive happiness is realized, one knows this happiness to arise from causes and conditions, empty, without any nature of its own, deceptive and unreal — contemplating happiness without clinging to it, the mind attains freedom — hence this is named the mind making liberation.

Twelfth, contemplating impermanence: this corresponds to, and breaks through, the fourth dhyāna's own unmoving concentration. Why is this? Just as, within the mundane world, there are dharmas both moving and unmoving — the three lower dhyānas, moved by happiness, are still named "moving" dharmas. This fourth dhyāna, by contrast, is named the unmoving concentration; an ordinary person, attaining this concentration, for the most part gives rise to a notion of permanence, the mind giving rise to craving and grasping. Here, however, contemplating that this very concentration arises, ceases, and passes through change, shifted by the three marks of conditioned existence, one knows it to bear the very mark of destruction and instability — hence the sūtra says: "Every dharma in the mundane world, whether moving or unmoving, bears the mark of destruction and instability alike." Hence this is named contemplating impermanence.

Thirteenth, contemplating dispersal: this corresponds to, and breaks through, the sphere of space. Why is this? "Dispersal" here means leaving the form realm behind; and it also means dispersing the three kinds of form. Furthermore, "dispersal" means leaving both form and mind behind, relying instead on empty space's own dissolution and freedom, no longer bound by the dharma of form — hence this is named dispersal. An ordinary person, attaining this concentration, takes it to be a true, secure emptiness, the mind giving rise to grasping and attachment.

Here, what is spoken of as contemplating dispersal means that the practitioner, upon first entering the sphere of space, already knows that this exists only through the combining together of the four aggregates, without any nature of its own, and so cannot properly be grasped or clung to. Why is this? Were it said that there is genuinely something that "disperses" here, is it empty space itself that disperses, or is it the mind that disperses? If it is the mind that disperses, the mind is itself shifted by the three marks of conditioned existence — the past already gone, the future not yet arrived, and the present never remaining still — how, then, could it possibly "disperse" at all? And if it is space itself that disperses, space is itself without any knowing at all — how could a dharma without any knowing possibly "disperse"? Since the concentration of emptiness can thus never actually be found, the mind is thereby free of any attached reception of it — this is named contemplating dispersal.

Fourteenth, contemplating freedom from desire: this corresponds to the sphere of consciousness. Why is this? Every attachment to an external object whatsoever is named "desire." From the desire realm all the way through the sphere of space, all of it is an object external to the mind. If empty space itself is taken as an external object, and consciousness comes to receive this very emptiness, then emptiness itself is taken as an object of desire. Here, the concentration of the sphere of consciousness takes internal consciousness as its object, and is thereby able to leave the desire for external emptiness behind — hence it is named freedom from desire.

An ordinary person, attaining this concentration, lacking the wisdom-eye to illuminate it, takes it that the mind corresponds with the dharma of consciousness itself, truly and genuinely secure, and so gives rise to defiled attachment. Here, what is spoken of as contemplating freedom from desire means that, upon attaining this concentration, one contemplates it, analyzing and breaking through it directly. Were it said that the mind takes consciousness as its object, the mind corresponding with consciousness, and thereby enters concentration — this is, in truth, not so at all. Why is this? Because the consciousness of the past, future, and present, across all three periods of time, never actually corresponds with the present mind at all — how, then, could it be said that the mind corresponds with the consciousness of the three periods of time? The dharma of concentration sustains the mind — this alone is named the concentration of consciousness. Hence it is known that this concentration of consciousness has only a name, deceptive and unreal — hence it is named freedom from desire.

Fifteenth, contemplating cessation: this corresponds to the sphere of nothingness. Why is this? This concentration takes the unconditioned dharma-object as its object, the mind corresponding with the unconditioned. In response to this unconditioned dharma-object, only a slight consciousness is brought forth — an ordinary person, attaining this, takes it that the mind itself has ceased, giving rise to deep attachment, unable to relinquish it, bound by it. Here, what is spoken of as contemplating cessation means that, upon attaining this concentration, one becomes aware directly that a slight consciousness is nonetheless still present. Though this consciousness is slight, it, too, is made up of the four aggregates combining together, impermanent, without self, deceptive — like filth and excrement, whether much or little, equally foul — not to be attached to or clung to at all. This is named contemplating cessation.

Sixteenth, contemplating relinquishment: this corresponds to neither perception nor non-perception. Why is this? Neither-perception-nor-non-perception is the antidote to a double relinquishment; from the first dhyāna onward, there has only been a single, general relinquishment at each stage, never a double relinquishment — and so the name "relinquishment" has not yet been given until now. Here, this very state of neither perception nor non-perception involves relinquishing both existence and nonexistence together — hence it is named relinquishment. It is also because this concentration is the very utmost point of relinquishment that it receives this name last of all.

An ordinary person, attaining this concentration, takes it to be nirvāṇa itself, lacking any contemplative wisdom to illuminate it, unable to relinquish and leave it behind. Here, what is clarified as relinquishment means that, upon attaining this concentration, one knows directly that it is made up of the combining together of the four aggregates, the twelve sense-bases, the three realms, and the ten kinds of subtle mental factors. One should know that this concentration is impermanent, suffering, empty, and without self, deceptive and unreal, not to be reckoned as nirvāṇa, nor should any notion of peace and happiness be given rise to regarding it. Knowing it to be empty and still in this way, one no longer receives or clings to it — this is named contemplating relinquishment.

Although one seeks the mark of this very concentration, and does indeed accomplish it, at this point one is complete with two kinds of relinquishment at once: the root relinquishment; and the relinquishment of nirvāṇa itself. Forever relinquishing birth-and-death — hence this is called contemplating relinquishment.

The practitioner, at this point, deeply contemplating relinquishment, thereby comes to awaken to the nirvāṇa of the three vehicles directly. This matter is exactly as with Subhadra: the Buddha had him contemplate the subtle perception present within neither-perception-nor-non-perception, and he thereby attained the fruit of arhatship at once.

Here, it is clarified that awakening to the path need not necessarily require all sixteen items in full — one may attain awakening through only two or three of the special excellences alone. Likewise, a practitioner of sharp faculty may, already at the very first stage of following the breath, awaken to impermanence and thereby awaken to the path directly — this differs, and is not fixed, from person to person.

From the very outset, these all bring forth the root concentrations alike — hence they, too, are named contaminated; and, within them, the contemplative practice analyzing and breaking through, without clinging to anything — hence they, too, are named uncontaminated. Hence it is said that the special excellences are dhyāna that is both contaminated and uncontaminated at once. As for this vertical correspondence to the various dhyānas across the three realms, the mark of each single contemplative method, down to its very sense, may be seen throughout.