起信論疏 2.6

In the section on cultivating faith, there are three parts: first, citing the person to briefly state the general meaning; second, relying on the Dharma to broadly distinguish the aspects of practice; third, showing the upāya for non-retrogression. In the first part, the statement that "the cultivation of faith is explained for the sake of sentient beings who have not entered the samyak-niyata" means: above, in explaining the characteristics of aspiring to the path, it was said to rely on sentient beings in the undetermined group; now, stating here that they "have not entered the samyak-niyata," one should know that these are also people of the undetermined group. However, within the undetermined group, there are inferior and superior [capacities]. The superior advance by the vehicle, while the inferior may retrogress. For those superior people, the aspiration [to the path] is taught—namely, the aspiration of faith accomplished up to the aspiration of realization, and so forth—in order to cause superior people to progressively advance. For the inferior ones, the cultivation of faith is taught—namely, the four kinds of faith, the five gates of practice, and so forth—so that the faith of those inferior people does not retrogress. If these inferior people accomplish the cultivation of faith, they will also advance relying on the three kinds of aspiration in the section on aspiring [to the path]. Therefore, what the two sections are intended for is different, but the principle to which they tend has no distinction. From "What [are the four kinds of faith]?" onwards is the second part, the broad explanation. First two questions are raised, and then two answers are given in turn. In answering about faith, the phrase "faith in the fundamental" means: the dharma of tathatā is that to which all Buddhas return and the source of all practices; hence it is called the "fundamental." The rest of the text can be understood. In answering about cultivation, there are three parts in the text: first, adducing the number to state the general topic; second, opening the gates according to the number; third, individually explaining according to the gates. In the first part, "able to accomplish this faith" means: if there is faith without practice, then faith is not mature; faith that is not mature will retrogress upon encountering conditions. Therefore, one cultivates the five practices to accomplish the four faiths. In the second part, opening the gates, "the gate of śamatha and vipaśyanā" means: among the six pāramitās, concentration (samādhi) and wisdom (prajñā) are cultivated together; therefore, these two are combined as the gate of śamatha and vipaśyanā. The third part, individual explanation, is divided into two sections for explanation: the first four [practices] are briefly clarified, and the last one is broadly explained. The first part also has two aspects: first, individually clarifying the four kinds of cultivation; from "Furthermore, if a person..." onwards, the second shows the practitioner's upāya for eliminating hindrances. This second part also contains two clauses: first, clarifying the hindrances to be eliminated, and then showing the methods capable of eliminating them. In the methods, the phrase "worshipping all Buddhas" generally clarifies the upāya for eliminating all hindrances. Just as a debtor who places himself under the protection of a king cannot be harmed by his creditor, so too when a practitioner pays homage to all Buddhas and is protected by all Buddhas, they can be freed from all hindrances. From "repentance" onwards, the four hindrances are individually eliminated. What are the four hindrances? First, the hindrance of all evil karma, which is eliminated through repentance; second, slandering the true Dharma, which is eradicated through supplication; third, jealousy of others' superiority, which is countered by sympathetic joy; fourth, attachment to the three realms of existence, which is countered by dedication. Because of these four hindrances, practitioners are caused not to give rise to practices and not to tend toward bodhi; therefore, they cultivate these four practices as remedies. This meaning is explained in detail in the Yogācārabhūmi-śāstra. Furthermore, these four dharmas of repentance and so forth not only eliminate all hindrances, but also have immeasurable merit; hence it says "free from all hindrances, and roots of goodness increase." This meaning is broadly explained as in the Suvarṇaprabhāsa-sūtra. Within the gate of śamatha and vipaśyanā, there are two parts in the text: first, a brief clarification; second, a broad explanation. In the initial brief clarification, "stopping all signs of perceptual objects" means: previously, through discrimination, all external dust-like objects were formed; now, using awakening wisdom to shatter the signs of external dust, once the signs of dust are stopped, there is nothing to discriminate; hence it is called "stopping" (śamatha). Next, "discriminating the characteristics of arising and ceasing" means: relying on the gate of arising and ceasing, one examines the characteristics of phenomena; hence it is called "discriminating." As the *Yogācārabhūmi-śāstra*, "Bodhisattvabhūmi," says: "Here, when a bodhisattva has no discrimination with regard to all phenomena, this should be known as stopping. When, regarding the ultimate principles of all phenomena and the immeasurable conventional principles, one exercises wondrous mundane wisdom, this should be known as contemplation." From this, we know that by relying on the gate of tathatā, one stops all signs of objects and therefore has no discrimination, which constitutes non-discriminative wisdom; relying on the gate of arising and ceasing, one discriminates all signs and contemplates all principles, which constitutes subsequently attained wisdom. "Conforming to the meaning of contemplating śamatha" and "conforming to the meaning of contemplating vipaśyanā": in Sanskrit it is called śamatha, translated here as "stopping"; vipaśyanā is translated here as "contemplation." However, the translator of this treatise, to distinguish upāya from correct contemplation, retained the Sanskrit terms for correct contemplation. If one were to preserve this phrase fully, it should say "conforming to the meaning of stopping-contemplation" and "conforming to the meaning of contemplation-contemplation," wishing to show that the simultaneous operation of śamatha and vipaśyanā is itself correct contemplation; hence it says "stopping-contemplation" and "contemplation-contemplation." In the stage of upāya, stopping all signs of dust conforms to the stopping of correct contemplation; hence it says "conforming to stopping-contemplation." Furthermore, being able to discriminate the characteristics of causes and conditions conforms to the contemplation of correct contemplation; hence it says "conforming to contemplation-contemplation." From "How does one conform?" onwards, it directly explains this meaning. "Gradually cultivating" clarifies the upāya capable of conforming; "becoming present before oneself" shows the correct contemplation to which one conforms. Here, the meaning of śamatha and vipaśyanā is briefly clarified: speaking according to their aspects, concentration is named stopping, and wisdom is named contemplation; speaking according to reality, concentration pervades both stopping and contemplation, and wisdom is also like this. As the *Yogācārabhūmi-śāstra*, "Śrāvakabhūmi," says: "Furthermore, such one-pointedness of mind is either in the category of śamatha or in the category of vipaśyanā. If it is one-pointedness of mind among the nine mental abidings, it is called the category of śamatha; if it is one-pointedness of mind among the four practices of wisdom, it is called the category of vipaśyanā. What are called the nine mental abidings? Namely, a bhikṣu causes the mind to abide inwardly, abide equally, settle down, abide close, become tamed, become pacified, become supremely pacified, focus on one direction, and maintain equanimity. These are called the nine mental abidings. What is inward abiding? It means drawing back the mind from all external cognitive objects and tying it within, not scattering outward; hence it is called inward abiding. What is equal abiding? It means that the initially bound mind is by nature coarse and restless, and cannot yet be made to abide equally everywhere; then, upon this cognitive object, by means of continuous upāya and clarifying upāya, one checks it, makes it subtle, and gathers it to abide everywhere; hence it is called equal abiding. What is settling down? It means that although this mind has thus abided inwardly and abided equally, yet due to loss of mindfulness it scatters outwardly, and one gathers it back again and places it upon the internal object; hence it is called settling down. What is abiding close? It means that one should previously practice mindfulness in this way, and by virtue of this mindfulness, frequently direct attention to cause the mind to abide inwardly, not allowing this mind to abide far away externally; hence it is called abiding close. What is being tamed?"

This refers to various marks that cause the mind to be scattered and confused, namely the five sensory objects, the three poisons, and marks of male and female and so forth. Therefore, one should first regard those marks as faults and perils; due to the predominant power of [viewing them as] such marks, one subdues one's mind regarding those marks and does not let it wander and disperse—hence this is called 'taming.' What is 'pacification'? It refers to various evil discursive thoughts and investigations such as desire, malice, and harming, as well as secondary defilements such as unwholesome greed and craving, which agitate the mind. Therefore, one should first regard those phenomena as faults and perils; due to the predominant power of this, one's mind does not wander and disperse regarding them—hence this is called 'pacification.' What is 'extreme pacification'? It refers to when, due to lapses in mindfulness, those two kinds [of thoughts and defilements] temporarily arise; as soon as they emerge, one does not tolerate them, but immediately vomits them back up—hence this is called 'extreme pacification.' What is called 'fixation upon a single orientation'? It refers to dwelling continuously in samādhi with exertion, with effort, without defect, and without interruption—hence this is called 'fixation upon a single orientation.' What is 'equipoise'? It refers to obtaining the path that moves spontaneously without exertion and without effort, through the causal conditions of repeatedly cultivating, repeatedly practicing, and abundantly cultivating and practicing—hence this is called 'equipoise.' Moreover, for one who has obtained śamatha in this way, it is only by means of these four types of mental application that one is able to cultivate vipaśyanā; therefore, this also belongs to the category of vipaśyanā. What are the four types of vipaśyanā? They mean that a monk, relying on inner-mental śamatha, is able among all phenomena to properly examine, extremely examine, comprehensively search out, and comprehensively scrutinize—these are called the four types. What is called 'being able to properly examine'? It refers to being able to properly examine the limit of all phenomena (yāvad-bhavikatā) regarding the focal objects of pure practice, or regarding the focal objects of skillfulness, or regarding the focal objects of virtuous conduct. What is called 'extremely examining'? It refers to extremely examining real nature (yathāvad-bhavikatā) regarding those very same focal objects. What is called 'comprehensively searching out'? It refers to comprehensively searching out by conjoining with wisdom, with conceptual mental application, taking up their characteristics and marks regarding those focal objects. What is called 'comprehensively scrutinizing'? It refers to closely and accurately investigating and comprehensively scrutinizing regarding that very object," and so forth in detail. Examining the purport of this passage, it actually explains the śamatha and vipaśyanā gates of the śrāvaka. However, by using this method to approach the Mahāyāna realm, it becomes the practice of Mahāyāna śamatha and vipaśyanā. Therefore, its nine mental abidings and four wisdom practices are not different from the previously explained Mahāyāna realm; in the text that follows, it will be distinguished in detail according to the text. The general meaning of the aspects of śamatha and vipaśyanā is like this. Below, 'If one cultivates…' is the second part, which broadly distinguishes [the practices]. In this, there are two parts: first, explaining cultivating them separately; second, revealing their conjoined cultivation. Within cultivating them separately, śamatha comes first, and vipaśyanā comes later. In first explaining śamatha, there are four sections: first, explaining the method of cultivating śamatha; second, revealing the superior power of cultivating śamatha; third, distinguishing demonic affairs; fourth, demonstrating its benefits. In the first, the method, it first explains the person who can enter, and later excludes those who cannot. At the beginning, 'dwelling in a quiet place' explains the fulfillment of conditions. Speaking comprehensively, five conditions must be fulfilled: first, living secluded in a quiet place, meaning living in mountain forests, because if one lives in a village, there will inevitably be noise and commotion; second, keeping the precepts pure, meaning being free from karmic hindrances, because if one is not pure, one must repent; third, having sufficient clothing and food; fourth, obtaining good spiritual friends; fifth, cessation of all worldly duties. Here, it briefly brings up the first; hence it says 'quiet place.' The phrase 'sitting upright' explains regulating the body; the phrase 'rectifying one's intent' reveals regulating the mind. How does one regulate the body? To state it in detail, first make the place where you sit always secure and comfortable, so that there will be no hindrance over a long period. Next, one should adjust one's legs. If sitting in half-lotus, place the left foot on the right thigh, pulling it close to the body so that the toes of the left foot align with the right thigh. If wishing to sit in full lotus, then readjust by placing the right foot on the left thigh first, and next place the left foot on the right thigh. Next, loosen your belt and clothing so they do not fall off during sitting. Next, place the hands, putting the palm of the left hand upon the right hand, stacking the hands face-to-face, resting them together upon the left foot, and pulling them close to the body, placing them level with the chest. Next, straighten the body; before doing so, shake the body and all the limbs seven or eight times according to the method of self-massage, so that the hands and feet are not uneven. Straighten the body upright, aligning the shoulders, neither slumping nor shrugging. Next, straighten the head and neck, aligning the nose with the navel, neither tilted nor skewed, neither raised up nor drooping down, facing straight forward and sitting upright. Here it speaks generally and concisely, hence it says 'sitting upright.' How does one regulate the mind? Practitioners of the degenerate age have few correct aspirations and many corrupt pursuits; they seek fame and profit while displaying an exterior of quietude, spending their years in vain without any way to attain samādhi. To be free from these corrupt pursuits, it therefore says 'rectifying one's intent.' Directly wishing that the concentrated mind harmonize with principle, saving oneself and saving others so as to reach the unsurpassable path—this is what is called 'rectifying one's intent.' Below, 'Not relying on…' properly explains the sequence of cultivating śamatha, displaying the nine types of abiding mind. First, 'Not relying on breath' up to 'not relying on seeing, hearing, perceiving, and knowing' explains the first: the inwardly abiding mind. 'Breath' refers to the focal object of breath-counting contemplation. 'Shapes and colors' refers to marks such as skeletons; 'space, earth, water,' and so forth are all the focal objects of mundane samādhis. 'Seeing, hearing, perceiving, and knowing' brings up the six sensory objects grasped by the scattered mind. One investigates and breaks down these various objects, knowing they are only one's own mind and no longer relying on conditions; hence it says 'not relying.' Not relying on external sensory objects is precisely 'inwardly abiding.' Next, 'all marks are eliminated in accordance with mindfulness' explains the second: the equally abiding mind. Although marks like breath were previously refuted separately, since it is initial cultivation, the mind is coarse and agitated, so after breaking down these objects, it turns its mindfulness to other objects. Next, regarding all these marks, through the continuous upāya and the clarifying upāya, one subdues them to make them subtle and eliminates them in accordance with mindfulness; eliminating all rushing thoughts is precisely 'equally abiding.' Next, 'also dismissing the thought of eliminating' explains the third: the securely abiding mind. Although thoughts that rush outward were all eliminated previously, inwardly there still remained the thought capable of eliminating them. If the inward thought is not extinguished, outward thoughts will arise again, and therefore one cannot abide securely within. Now one further dismisses this thought capable of eliminating; because nothing is retained inside, one is able to forget the outside. Forgetting the outside and being tranquil is precisely 'securely abiding.' Next, 'Because all dharmas are originally markless, unarising from thought to thought, and unceasing from thought to thought' explains the fourth: the closely abiding mind.

Because of the power of previously cultivating the smṛtyupasthānas, one clearly knows that among all inner and outer phenomena, there is originally neither that which can conceptualize nor that which can be conceptualized. Inferring that thought-moment after thought-moment they are unarisen and unceasing, one frequently directs attention to this without straying from it; to abide without straying from it is precisely 'close abiding' (upasthāna / samupasthāna). Next, the statement 'One also must not follow the mind in externally reflecting upon sense-objects' explains the fifth [state], the mind of 'disciplining' (damana). The signs of external dust cause the mindful mind to be distracted. Relying on the previous cultivation of firmly abiding and close abiding, deeply knowing that external dust entails various faults, one immediately conceives those signs as faulty; by the power of this conception, one curtails one's mind so that it does not scatter outward, hence it is called 'disciplining'. Next, the statement 'Afterwards, using the mind to eliminate the mind' explains the sixth [state], the mind of 'pacification' (śamana). Various discriminative thoughts cause the mind to be agitated. Relying on the prior disciplining, one even more acutely perceives their faults, immediately conceives these signs as faulty, and by the power of this conception turns to eliminate the agitated mind; because the agitated mind does not arise, it is precisely 'pacification'. Next, the passage from 'If the mind wanders and scatters' up to 'moment by moment cannot be apprehended' explains the seventh [state], the mind of 'complete pacification' (vyupaśamana). In this there are two parts: first, the statement 'If the mind wanders and scatters, one should immediately rein it back... up to... mind-only without external sense-objects' explains that through loss of mindfulness, the mind momentarily wanders and scatters to external dust, yet by the power of mindfulness one is able not to endure it. Next, the statement 'Moreover, this mind also lacks self-nature and moment by moment cannot be apprehended' explains that through loss of mindfulness, [the thought] still subsists in the internal mind, yet by the power of cultivation one immediately vomits it back out. Being able neither to accept [it] outwardly nor retain [it] inwardly, it is therefore called 'complete pacification'. Next, the statement 'If rising from sitting, going, coming... up to... becoming thoroughly ripe, one's mind is able to abide' explains the eighth [state], 'one-pointed abiding' (ekotīkaraṇa). That is, having a mind of preliminary application and purposeful exertion, the text thus states 'always mindful of upāyas, conforming to and contemplating'. With an uninterrupted and flawless continuous samādhi mind, the text thus states 'practicing for a long time until thoroughly ripe, one's mind is able to abide'—this is precisely the aspect of one-pointed abiding. Next, the statement 'Because the mind abides, it gradually becomes sharp and vigorous, and in accordance [with it], one attains entry into the tathatā-samādhi' explains the ninth [state], the mind of 'equipoise' (samādhāna). By the power of the previous cultivation that has become thoroughly ripe, one attains a mind free of preliminary application and purposeful exertion; far removed from sinking and floating, it abides spontaneously, hence it is called 'equipoise'. Because the mind of equipoise abides in the aspect of tathatā, the text states 'attains entry into the tathatā-samādhi'. 'Deeply subduing afflictions, faith increases, and one quickly achieves non-retrogression' briefly reveals the power and function of the tathatā-samādhi, because through progressing in this, one is able to enter the stage of non-retrogression of the gotra. The above has explained those who are able to enter; from 'except only' downward, it excludes those who are unable. The method for cultivating śamatha has been concluded above. From 'Furthermore' downward, the second part explains the superior efficacy of cultivating śamatha, explaining that based on the aforementioned tathatā-samādhi, one is able to produce various samādhis such as the samādhi of one act (ekavyūha-samādhi). Regarding the so-called 'samādhi of one act', as stated in the Mañjuśrī-prajñā-sūtra: 'What is called the samādhi of one act? The Buddha said: "The dharmadhātu has a single characteristic; binding one's focus to the dharmadhātu is called the samādhi of one act." One who enters the samādhi of one act completely knows the undifferentiated characteristic of the dharmadhātu and the Buddhas [as numerous as] the sands of the Ganges. As for the Buddha-dharma heard by Ānanda, he attained the dhāraṇī of mindfulness; though his eloquence and wisdom were foremost among the śrāvakas, they still abided in measurable quantities, and thus had limitations and obstructions. If one attains the samādhi of one act, each and every doctrinal gate of the sūtras is distinguished and completely understood, determined and unobstructed. Constantly expounding them day and night, wisdom and eloquence never cease. If compared to Ānanda's vast learning and eloquence, even one part in a hundred thousand does not match it.' Up to its extensive explanation. The tathatā-samādhi can generate such immeasurable samādhis, hence it is said that 'tathatā is the fundamental root of samādhis'. The superior efficacy of cultivating śamatha has been concluded above. From 'Or there may be' downward, the third part explains the arising of demonic events, within which there are two parts: a brief explanation and an extensive analysis. In the brief explanation there are also two parts: first explaining demonic harassment, and afterwards showing the remedy. In the first part, the term 'demons' refers to heavenly demons; 'ghosts' refers to dūti ghosts; 'spirits' refers to enchanting spirits. When such ghosts disturb the Buddha-dharma and cause one to fall into false paths, they are called 'non-Buddhists'. Such demons, ghosts, and spirits are all capable of transforming into three kinds of five dusts to destroy a person's wholesome mind: first, producing terrifying situations, as the text states 'manifesting forms while seated [in meditation] to cause fright'; second, producing alluring situations, as the text states 'or manifesting handsome men or women'; third, situations neither adverse nor agreeable, meaning manifesting neutral five dusts to disturb and agitate the practitioner's mind, as the text states 'and other such signs'. From 'One should reflect' downward, it next explains the remedy: if one can contemplate that the aforementioned dusts are merely created by the discrimination of one's own mind, and that outside of one's own mind there are no distinct signs of dust. When one can maintain this reflection, the objective signs will immediately vanish; this clarifies the general method for dispatching all demons, ghosts, and spirits. Speaking in terms of specific gates, each has a specific method: as for remedying various demons, one should recite the various Mahāyāna spell-incantations that ward off demons, keeping them in mind and chanting them. As for the dūti ghosts, they may appear like scorpions or insects climbing over a person's head and face, stinging and piercing with a creeping itch; or they may strike and tickle beneath both armpits of the person; or suddenly embrace the person; or make clamorous vocal sounds; or assume the forms of various beasts—not of one kind but various abnormal forms—to come and disturb the practitioner. One should then close one's eyes, single-mindedly recall and speak thus: 'I now recognize you; you are a fire-eating, foul-smelling, and lard-thieving kṛtyā in this Jambudvīpa who rejoices at the sight of me. You destroy the seed of the precepts; I now maintain the precepts and ultimately do not fear you.' If one is a monastic, one should recite the vinaya; if one is a layperson, one should recite the Bodhisattva-prātimokṣa, or recite the three refuges, the five precepts, and so forth, whereupon the ghost will crawl backwards and retreat. As for the enchanting spirits, they refer to the beasts of the twelve earthly branches, which can transform into various shapes and colors: either assuming the appearance of young boys and girls, or assuming the form of old elders, or terrifying bodies, and so forth; not one, but many, disturbing the practitioner. When they wish to afflict a person, each comes at its corresponding hour: if they mostly come at the yin hour (3–5 a.m.), it is certainly a tiger, rhinoceros, or the like; if they mostly come at the mao hour (5–7 a.m.), it is certainly a hare, musk deer, or the like; and so on, if they mostly come at the chou hour (1–3 a.m.), it is certainly of the bovine kind, and so forth. If the practitioner always uses these times, then knowing the enchantment of those beasts, speaks their names and scolds them, they will immediately disperse and vanish. All these are as explained at length in the dhyāna-sūtras. The above has briefly explained demonic events and their remedies. From 'Or they may manifest' downward is the second part, the extensive analysis, within which there are three: first, extensively revealing the distinctions among demonic events; from 'For this reason' downward, the second part explains their remedy;

From "It should be known that non-Buddhists" downward is the third [part], distinguishing the genuine from the false. First, it clarifies five pairs and ten matters: first, manifesting forms and preaching the Dharma make a pair; second, attaining supernormal powers and producing eloquence make a pair—that is, from "or causing a person" downward to "matters of fame and profit." Third, giving rise to afflictions and creating karma make a pair—that is, from "again causing a person" downward to "various entanglements." Fourth, entering absorption and attaining dhyāna make a pair—that is, from "also able to cause" downward to "causing a person to become attached." Fifth, food differences and changes of complexion make a pair, which can be seen in the text. Question: If realms such as seeing images of bodhisattvas arise due to roots of goodness from past lives, how does one distinguish and judge what is false and what is correct? Answer: Indeed, there are such matters, and one cannot fail to be cautious. Why is this? If one sees manifestations wrought by māras, takes them to be good signs, and delighting one's heart grasps after them, then through this deviance one will fall ill and go mad. If one attains realms produced by roots of goodness, takes them to be the work of māras, and with doubt in mind abandons them, then one will retrogress and lose the benefit of the good, never making progress. Yet what is false and what is correct are truly difficult to distinguish; therefore, testing them by three methods enables one to know. What are the three matters? First, polishing by means of samādhi; second, practicing according to one's original meditation; third, observing with wisdom. As a sūtra says: "If one wishes to know genuine gold, test it by three methods: namely, burning, striking, and polishing." Practitioners are also like this: they are difficult to distinguish and recognize. If one wishes to distinguish them, three tests are also required: first, one should work together with them; if one does not know from working together, one should live together with them for a long time; if one does not know from living together, observe with wisdom. Now, relying on this meaning to test the false and the correct: when realms and signs arise in samādhi and the false and the correct are difficult to understand, one should deeply enter the mind of samādhi, neither grasping nor rejecting within that realm, but merely remaining in equanimous samādhi. If it is produced by roots of goodness, the deeper the power of samādhi, the more the roots of goodness will flourish; if it is wrought by māras, before long it will naturally disintegrate. Second, "practicing according to one's original meditation": for example, if one originally practiced the dhyāna of the contemplation of impurity, one now relies on one's original contemplation of impurity to practice; if one practices in this way and the realm becomes increasingly clear, then it is not false; if by practicing according to the original it gradually disintegrates and ceases, one should know that it is deviant. Third, "observing with wisdom": one contemplates the manifested signs and investigates their origin; not seeing any place of arising and deeply knowing their emptiness and tranquility, the mind does not dwell or attach, so the deviant will naturally be extinguished and the correct will naturally appear. Just as when genuine gold is burned, its luster and color [remain], and if it is counterfeit it is also [revealed]; here, samādhi is likened to polishing, the original [meditation] is like striking, and observing with wisdom is analogous to burning with fire. By these three tests, the false and the correct can be known. Question: If a māra can cause my mind to attain samādhi, how does one distinguish between false and correct samādhi? Answer: This point is subtle and extremely difficult to know; for now, relying on the explanations of past worthies, I shall briefly indicate the fork between the false and the correct. When one practices progressively according to the previously explained gate of nine states of mental abiding, upon reaching the ninth, one feels one's limbs stirring and moving. When they move, one feels one's body to be like a cloud, like a shadow, as if existing and as if not, arising either from above, or from below, or from the waist, faintly pervading the entire body; when the tactile sensation of movement arises, its merits are immeasurable. Briefly speaking, there are ten aspects: first, serene samādhi; second, empty openness; third, radiant purity; fourth, joy; fifth, supportive bliss; sixth, the arising of wholesome thoughts; seventh, clear knowing and seeing; eighth, freedom from entanglements; ninth, pliancy of mind; tenth, the realm manifesting before oneself. These ten phenomena arise together with the movement; if fully distinguished, they could hardly be exhausted. After this matter passes, other tactile sensations arise in succession. As for "other tactile sensations," there are briefly eight kinds: first, movement; second, itching; third, coolness; fourth, warmth; fifth, lightness; sixth, heaviness; seventh, roughness; eighth, slipperiness. However, these eight tactile sensations do not necessarily all arise; some may experience only two or three tactile sensations. When they arise there is also no fixed sequence, yet most often the sensation of movement arises first; this clarifies the aspect of correct samādhi according to the coarse. Next, we distinguish the false aspects; the false aspects briefly come in ten pairs: first, increase and decrease; second, samādhi and distraction; third, emptiness and existence; fourth, brightness and darkness; fifth, sorrow and joy; sixth, suffering and pleasure; seventh, good and evil; eighth, foolishness and wisdom; ninth, release and bondage; tenth, rigidity and softness. First, "increase and decrease": when the tactile sensation of movement arises, perhaps the body moves, the hands lift, and the feet follow in motion; outsiders see one motionless as if asleep or as if possessed by a ghost, with body, hands, and feet erratically moving—this is the aspect of increase. If when the tactile sensation of movement arises, whether above or below, it ceases before pervading the entire body, and thus one entirely loses the aspect of the realm, sitting desolately with no way to support the body—this is the aspect of decrease. Second, "samādhi and distraction": when the tactile sensation of movement arises, consciousness and body are bound by samādhi and do not attain ease; or because of this one enters a deviant samādhi, even up to seven days—this is the fault of samādhi. If when the tactile sensation of movement arises, the mind is distracted, agitated, and takes different objects as conditions—this is the fault of distraction. Third, "emptiness and existence": when the tactile sensation arises, one does not see the body at all and thinks one has realized samādhi of emptiness—this is the fault of emptiness. If when the tactile sensation arises, one feels the body to be solid and real, just like wood or stone—this is the fault of existence. Fourth, "brightness and darkness": when the tactile sensation arises, one sees various external lights and colors, even the sun, moon, and stars—this is the fault of brightness. If when the tactile sensation arises, body and mind are dim and dark, as if entering a dark room—this is the fault of darkness. Fifth, "sorrow and joy": when the tactile sensation arises, the mind is feverish and troubled, haggard and displeased—this is the error of sorrow. If when the tactile sensation arises, the mind leaps with great joy and cannot settle itself—this is the error of joy. Sixth, "suffering and pleasure": when the tactile sensation arises, one feels pain and torment in all the limbs of the body—this is the error of suffering. If when the tactile sensation arises, one experiences great pleasure and becomes greedily attached and entangled—this is the error of pleasure. Seventh, "good and evil": when the tactile sensation arises, one recollects external, distracted wholesome things and ruins samādhi—this is the error of the good. If when the tactile sensation arises, lack of shame and remorse and other evil thoughts arise—this is the error of evil. Eighth, "foolishness and wisdom": when the tactile sensation arises, the mind-consciousness is confused and perceives nothing—this is the error of foolishness. If when the tactile sensation arises, knowledge and seeing are sharp and clear, but false perceptions arise in the mind—this is the error of wisdom. Ninth, "bondage and release": either the five hindrances and afflictions veil and obstruct consciousness—this is the error of bondage; or one thinks one has realized emptiness and attained the fruit, giving rise to overweening pride—this is the error of release. Tenth, "rigidity and softness": when the tactile sensation arises, the body is rigid and stiff, just like tiles or stone, and difficult to turn—this is the error of rigidity;

If at the time of arousal the mental resolve is weak, it is easily ruined, just as soft, wet [clay] is unfit to be made into a vessel; this is the fault of softness. When any of these twenty kinds of wrong concentration arise, if one does not identify them and gives rise to attachment in the mind, one may consequently lose one's mind in madness, weep or laugh, flee wildly in panic, sometimes wish to jump from cliffs or set oneself on fire, sometimes fall ill, or even be driven to death. Furthermore, whenever any such single wrong dharma arises, if one unwittingly aligns with one of the ninety-five kinds of non-Buddhist ghost-and-spirit dharmas, one contemplates that path and practices that dharma, thereby entering the gateway of ghost-and-spirit dharmas. The ghost reinforces their influence, sometimes giving rise to various wrong concentrations and various eloquences, knowing worldly fortunes and misfortunes, displaying wondrous supernormal powers, and manifesting rare occurrences to stir the multitudes. Worldly people are ignorant: merely seeing an extraordinary person, they deem them a sage and faithfully submit to them with deep minds; yet internally that person exclusively practices ghost dharmas. One should know that such a person is far removed from the noble path, and upon the dissolution of the body at the end of life, they will fall into the three bad destinations, as expounded at length in the sūtras on the ninety-six non-Buddhist schools. If a practitioner notices such wrong signs, they should test and treat them according to the preceding method. However, among them there are also differences. What are they? If the wrong concentration is entirely made by Māra, one treats it with the Dharma: once Māra has departed, there will be not the slightest trace of dhyāna dharma remaining. If, when I attain entry into right concentration, Māra enters into it and manifests various wrong signs, one repels them with the Dharma: once Māra's wrongness is extinguished, my concentrated mind will be clear and pure, just as when clouds are removed and the sun appears. If these signs, though resembling Māra's work, do not depart even when treated with the Dharma, one should know that they have arisen due to one's own sinful hindrances; one must then diligently cultivate Mahāyāna repentance, and once the sins are extinguished, concentration will naturally manifest. Such hindrance signs are extremely subtle and difficult to distinguish; those who seek the Path must not fail to know them. Halting this digression, let us return to explaining the root text. The preceding section distinguished the varieties of māra-activities at length. From '[For this reason]' onward is the second part, explaining the remedy. The words 'wise observation' mean that, relying on whatever awakening and wisdom one has according to one's own capacity, one observes those māra-activities, discerning and remedying them; if one does not observe, one falls into wrong paths, hence it says, 'Do not let yourself fall into the snare of the wrong.' This precisely corresponds to the third [test], 'wise observation,' among the three kinds of tests mentioned before. The words 'One should diligently maintain right mindfulness and neither grasp nor attach' generally reveal the first two methods among the three: here in this Mahāyāna gate of śamatha, one exclusively cultivates the concentration of principle and has no other aim. Therefore, both the initial polishing by concentration and the cultivation based on the original practice have no other dharma. Hence it is now said that one should abide in right mindfulness based on the original cultivation of the Mahāyāna gate of śamatha. 'Neither grasp nor attach' means that wrong cannot assail right, and it naturally retreats and subsides. One should know that if the mind grasps and attaches, it abandons right and becomes wrong; if it does not grasp or attach, it reveals the right by means of the wrong. Thus one knows that the distinction between wrong and right depends essentially on attaching and not attaching: for one who does not attach, there is no hindrance from which one is not freed; hence it says, 'leaving far behind all these karmic hindrances.' From 'One should know that non-Buddhists...' onward is the third part, distinguishing the real from the false. In this there are two parts: first, adducing the inner and outer [teachings] to distinguish the wrong from the right—first the wrong and then the right, the textual form of which is self-evident; from 'If all...' onward, next contrasting principle and phenomena to distinguish the real from the false. Within this, it first reveals that the concentration of principle is real: a practitioner must cultivate the tathatā-samādhi before entering the non-retrogressing stage of the lineage; apart from this, there is no other path capable of entry; hence it says that without practicing it, there is no possibility [of attainment]. However, regarding the stage of lineage, there are two approaches: first, the approach of the thirteen abodes, the first of which is the abode of the lineage. The lineage has existed from beginningless time and is not obtained through cultivation; this meaning comes from the Yogācārabhūmi and the Bodhisattvabhūmi-śāstra. Second, the approach of the six lineages, the first of which is the lineage of practice, followed by the lineage of nature; these stages are within the three ranks of worthies and are accomplished through practice, coming from the Benye jing and the Renwang jing; the details therein are as expounded at length in the Meaning of the Single Way. Here, when it says 'the Tathāgata lineage,' it speaks of the lineage of practice in the second approach. From 'Because they cultivate worldly...' onward, it next reveals the falsity of phenomenal concentration, meaning that the contemplation of impurity, mindfulness of breathing (ānāpāna-smṛti), and so forth are all called worldly samādhis. If a person does not rely on tathatā-samādhi and directly cultivates these phenomenal samādhis, then whichever realm they enter, they do not transcend grasping and attachment; one who grasps and attaches to dharmas inevitably attaches to a self, and therefore [such concentration] belongs to the three realms and is shared with non-Buddhists. As the Mahāprajñāpāramitopadeśa says: 'The true mark of all dharmas [is real]; everything else is the work of Māra.' This is what it refers to. The preceding concludes the third part on explaining māra-activities. Fourth is the benefits. The benefits in future lives cannot be fully detailed, so here the present benefits are briefly shown: the general indication and the specific presentation are clear from the text. The specific explanation of the gate of śamatha concluded above. Second is explaining vipaśyanā, in which there are three parts: first, explaining the intention of cultivating vipaśyanā; next, showing the method of cultivating vipaśyanā; third, summarizing to encourage cultivation. Within the second, four kinds of contemplation are shown: first, contemplation of the characteristics of dharmas, namely impermanence, suffering, saṃsāric wandering, and impurity, the textual form of which is self-evident. From 'Thus should one contemplate...' onward is the second part, explaining the contemplation of great compassion. From 'Making this reflection...' onward is the third part, explaining the contemplation of vows. From 'Having given rise to such...' onward is the fourth part, explaining the contemplation of vigor. Relying on these four gates, the cultivation of contemplation is briefly shown. From 'Except when sitting...' onward is the third part, summarizing to encourage cultivation. The preceding concludes the first section, explaining śamatha and vipaśyanā separately. From 'If walking...' onward is the second part, joint cultivation, in which there are three parts: first, a general indication of simultaneous practice; second, a specific explanation of the aspects of practice; third, a summary conclusion. Within the second part, two meanings are shown: first, explaining the joint practice of śamatha and vipaśyanā in accord with principle; later, revealing the joint practice of śamatha and vipaśyanā counteracting hindrances. In the first part, the words 'Although contemplating that the intrinsic nature of all dharmas is unborn' mean cultivating the practice of śamatha based on the gate of non-existence. 'And yet immediately contemplating that karma and fruition are not lost' means cultivating the practice of vipaśyanā based on the gate of non-nothingness. This conforms to establishing all dharmas without moving from the limit of reality (bhūta-koṭi); therefore, one can cultivate the practice of contemplation without abandoning the practice of quiescence, precisely because although dharmas are non-existent, they do not fall into nothingness. Next, the words 'Although contemplating good and evil karmic retributions, one immediately contemplates that their nature cannot be attained' mean that this accords with expounding the true mark without destroying provisional designations; therefore, one can enter the gate of quiescence without discarding the practice of contemplation, because although dharmas are not non-existent, they do not exist permanently. From 'If one cultivates...' onward is the distinction counteracting hindrances. If one cultivates śamatha, one leaves behind two kinds of faults: first, directly eliminating the ordinary person's clinging of dwelling in attachment, because it dispels the marks of person and dharmas to which they attach;