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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1917 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Briefly set forth by Great Master Tiantai at Waguan Temple in the capital.

The "six wondrous gates" are indeed the root of inner practice and the essential path by which [practitioners of] the three vehicles attain the Way. Thus, when Śākya[muni] first approached the tree of awakening and sat cross-legged upon the grass, he internally contemplated ānāpāna: first, counting; second, following; third, cessation; fourth, contemplation; fifth, turning back; and sixth, purification. Through this, the myriad practices unfolded, and he subdued Māra and attained the Way. One should know that the Buddha serves as a model for sentient beings; since he demonstrated his traces in this manner, how could the correct practitioners of the three vehicles not travel this same path?

1.3

What is meant by "six" is a numerical category; it is called six because dhyāna is explained with reference to number. Just as the Buddha sometimes explained dhyāna with reference to the number one—the so-called one-practice samādhi; or with reference to the number two—namely, first, cessation, and second, contemplation; or with reference to the number three—namely, the three samādhis; or with reference to the number four—the so-called four dhyānas; or with reference to the number five—namely, the five gates of dhyāna; or with reference to the number six—namely, the six wondrous gates; or with reference to the number seven—namely, the seven supporting absorptions; or with reference to the number eight—namely, the eight liberations; or with reference to the number nine—namely, the nine progressive absorptions; or with reference to the number ten—namely, the ten factors of dhyāna. In this way, up to hundreds, thousands, myriads, koṭis, asaṃkhyeyas of inexpressible gates of samādhi—all of these are explanations of the various dhyānas with reference to numbers. Although numbers may be few or many, when their dharmic characteristics are investigated to the utmost, there are none that do not subsume one another. Because the capacities and awakenings of sentient beings are not the same, there are classifications of increasing and decreasing numbers to benefit living beings.

1.4

Now, speaking of "six," this is to establish the heading with reference to a numerical category. "Wondrous" has many meanings, but if we speak of the principal meaning, it is nirvāṇa, the truth of cessation; therefore, among the four aspects of cessation, they are stated as cessation, pacification, wondrousness, and departure. Nirvāṇa is neither severed nor permanent; existing, it is difficult to accord with; non-existing, it is easy to attain; thus it is called "wondrous." Because the six dharmas can provide passage, they are called "gates." Although the gates are six, their convergence in the wondrous is not different; therefore a sūtra says: "Nirvāṇa is the true dharma-jewel; sentient beings enter through various gates." This, then, is a general explanation of the general meaning of the six wondrous gates.

1.5

The general meaning of the six wondrous gates has ten aspects: first, the six wondrous gates correlated individually with the various dhyānas; second, the six wondrous gates progressively generating one another; third, the six wondrous gates according with convenience; fourth, the six wondrous gates according with antidotes; fifth, the six wondrous gates mutually subsuming; sixth, the six wondrous gates of the common and the distinct; seventh, the six wondrous gates of revolving; eighth, the six wondrous gates of contemplating the mind; ninth, the six wondrous gates of perfect contemplation; and tenth, the six wondrous gates of the characteristics of realization.

1.6

In explaining "first, the six wondrous gates correlated individually with the various dhyānas and absorptions," there are six points. First, relying on "counting" as the wondrous gate: because the practitioner counts breaths, they are able to give rise to the four dhyānas, the four immeasurables, and the four formless absorptions. If, at the final absorption of neither-perception-nor-nonperception, they are able to perceive and realize that this is not nirvāṇa, this person will definitely attain the path of the three vehicles. Why is this? Because this absorption exists through the combination of aggregates, realms, and sense fields, it is hollow, deceptive, and unreal. Although it is free from coarse defilements, it also accomplishes ten kinds of subtle defilements. Having understood this, one deconstructs it, neither dwelling nor attaching [to it]; with the mind attaining liberation, one realizes the nirvāṇa of the three vehicles. This principle is like that of Subhadra, whom the Buddha instructed to sever the delusions of the naivasaṃjñānāsaṃjñāyatana, whereupon he immediately attained the fruit of an arhat. That "counting" is the wondrous gate—its meaning lies in this.

1.7

Second, as for "following" as the wondrous gate: because the practitioner follows the breath, they are able to give rise to the sixteen superior characteristics, namely: 1. knowing the breath enters; 2. knowing the breath leaves; 3. knowing the length of the breath; 4. knowing the breath pervades the body; 5. eliminating bodily formations; 6. the mind experiencing joy; 7. the mind experiencing bliss; 8. experiencing mental formations; 9. the mind generating joy; 10. the mind generating concentration; 11. the mind generating liberation; 12. contemplating impermanence; 13. contemplating dissipation; 14. contemplating freedom from desire; 15. contemplating cessation; 16. contemplating relinquishment. What is contemplating relinquishment? This contemplation deconstructs the delusions of the sphere of neither-perception. Why is this? When ordinary persons cultivate neither-perception, they contemplate the sphere with perception as like a boil or like a sore, and they contemplate the sphere without perception as like idiocy. The foremost wondrous absorption is named "neither-perception." Having formed this thought, they then relinquish both having perception and having no perception, which is named "neither having perception nor having no perception"; therefore, one knows that neither-perception has the meaning of relinquishing both. Now, when a disciple of the Buddha deconstructs it through contemplative practice, the meaning is as explained above; therefore, deeply contemplating relinquishment and not attaching to neither-perception, they are able to attain nirvāṇa. That "following" is the wondrous gate—its meaning lies in this.

1.8

Third, as for "cessation" as the wondrous gate: because the practitioner brings the mind to cessation, they then progressively give rise to the five-wheel dhyāna: first is the earth-wheel samādhi, which is anāgamya; second is the water-wheel samādhi, which is the arising of the roots of goodness of various dhyānas and absorptions; third is the space-wheel samādhi, which is persons of the five skillful means awakening to causes and conditions having no intrinsic nature, like empty space; fourth is the golden-sand-wheel samādhi, which is the liberation from [delusions of] view and thought, the unattached correct wisdom like golden sand; fifth is the vajra-wheel samādhi, which is the ninth unhindered path, able to sever the fetters of the three realms completely and without remainder, realizing kṣayajñāna and anutpādajñāna, and entering nirvāṇa. That "cessation" is the wondrous gate—its meaning lies in this.

1.9

Fourth, as for "contemplation" as the wondrous gate: because the practitioner cultivates contemplation, they are able to give rise to the nine notions, the eight recollections, the ten notions, the eight liberations, the eight masteries, the ten totalities, the nine progressive absorptions, the siṃhavikrīḍita-samādhi, the vyutkrāntaka-samādhi, refining dhyāna, the fourteen minds of transformation, the three knowledges, the six superknowledges, and the eight liberations; attaining the cessation of feeling and perception, they then enter nirvāṇa. That "contemplation" is the wondrous gate—its meaning lies in this.

1.10

Fifth, as for "turning back" as the wondrous gate: if the practitioner employs wisdom practice, skillfully deconstructing and returning to the fundamental and restoring the source, at that time they then give rise to emptiness, signlessness, wishlessness, the thirty-seven factors [of awakening], the four truths, the twelve links of dependent origination, and the correct contemplation of the middle way, and through this they are able to enter nirvāṇa. That "turning back" is the wondrous gate—its meaning lies in this.

1.11

Sixth, as for "purification" as the wondrous gate: if the practitioner is able to comprehend and recognize that the original nature of all dharmas is pure, they then attain the inherent-nature dhyāna. Because of attaining this dhyāna, persons of the two vehicles definitely realize nirvāṇa. If it is a bodhisattva who enters the stage of the iron wheel, is complete with the ten faiths, and cultivates practice without stopping, they then give rise to the nine kinds of great dhyāna, namely: inherent-nature dhyāna, all dhyāna, difficult dhyāna, all-gate dhyāna, good-person dhyāna, all-practice dhyāna, affliction-removing dhyāna, present-and-future-world-bliss dhyāna, and pure dhyāna. Relying on these dhyānas, the bodhisattva attains the fruit of great bodhi, having attained it, presently attaining it, or destined to attain it. That "purification" is the wondrous gate—its meaning lies in this.

1.12

Next is the explanation of "second, the six wondrous gates progressively generating one another": progressively generating one another is the staircase for entering the Way. If in the desire realm one skillfully practices these six dharmas, and the sixth, the pure mind, is accomplished, then the undefiled [wisdom] of the three vehicles arises, not to mention being fully equipped with the various dhyānas and samādhis.

1.13

This is different from the preceding. Why is this? As with counting, there are two kinds: first, cultivating counting; second, realizing counting. Cultivating counting: the practitioner regulates the breath so that it is neither rough nor slippery, and calmly and slowly counts from one to ten, collecting the mind on the count without letting it race or scatter; this is called cultivating counting. Realizing counting: one perceives the mind moving spontaneously from one to ten without applying effort; the mind abides in the breath as its object, perceives the breath to be insubstantial and subtle, and the mental aspects gradually become subtle.

1.14

Troubled by counting as coarse, the intention no longer wishes to count. At that time, the practitioner should let go of counting and cultivate following. Following also has two kinds: first, cultivating following; second, realizing following. Cultivating following: one relinquishes the previous practice of counting and single-mindedly relies on following the ingress and egress of the breath, collecting the mind to focus on the breath, knowing the breath entering and exiting, the mind abiding on the breath as its object without any thought of dispersal; this is called cultivating following. Realizing following: the mind having become subtle, tranquil and undistracted, one perceives the length of the breath, entering and exiting throughout the entire body; the mind and breath spontaneously rely on each other, and conscious thoughts are serene and concentratedly still.

1.15

Perceiving following as coarse, the mind grows weary and wishes to relinquish it, like a person who is utterly exhausted and wishes to sleep, taking no pleasure in multiple tasks. At that time, the practitioner should relinquish following and cultivate cessation. Cessation also has two kinds: first, cultivating cessation; second, realizing cessation. Cultivating cessation: one brings all objective thoughts to rest, neither thinking of counting nor following, and makes the mind concentrated and still; this is called cultivating cessation. Realizing cessation: one perceives body and mind quietly dissolving and entering absorption, not seeing internal or external characteristics; the dharma of absorption holds the mind, spontaneously unmoving.

1.16

The practitioner at this time then forms this thought: "Now this samādhi, although unconditioned, quiet, secure, and blissful, lacks skillful means of wisdom and cannot destroy birth and death." Again, they form this thought: "Now this absorption belongs entirely to causes and conditions, existing through the combination of the dharmas of aggregates, realms, and sense fields; it is hollow, deceptive, and unreal. Now I do not see or perceive it; I ought to illuminate and comprehend it." Having formed this thought, they do not attach to cessation, but give rise to contemplation and differentiation. Contemplation also has two kinds: first, cultivating contemplation; second, realizing contemplation. Cultivating contemplation: in the concentrated mind, one differentiates with wisdom, contemplating the characteristics of the subtle incoming and outgoing breath as like wind in the sky; the thirty-six components—skin, flesh, sinews, bones, and so forth—as insubstantial like a plantain tree; consciousness as impermanent, not remaining for a single kṣaṇa; and the absence of a self or a person. Body, feelings, mind, and dharmas are all without intrinsic nature. Not apprehending person or dharma, on what could absorption rely? This is called cultivating contemplation. Realizing contemplation: while contemplating in this manner, one perceives the breath entering and exiting through all pores; the mind's eye opens with clarity, penetratingly seeing the thirty-six components and colonies of parasites, internal and external impurity, changing from kṣaṇa to kṣaṇa; compassion and joy arise in the mind; one attains the four stations of mindfulness and deconstructs the four inversions; this is called realizing contemplation.

1.17

The characteristics of contemplation having arisen, the mind focuses on the object of contemplation, differentiating and deconstructing; one perceives thoughts flowing and moving, not the true Way. At that time, one should relinquish contemplation and cultivate turning back. Turning back also has two kinds: first, cultivating turning back; second, realizing turning back. Cultivating turning back: having known that contemplation arises from the mind, if one merely deconstructs objects, this does not accord with the fundamental source. One should turn back to contemplate the contemplating mind: from where does this contemplating mind arise? Does it arise from a contemplating mind, or does it arise from a non-contemplating mind? If it arises from a contemplating mind, then contemplation already existed, but now that is truly not the case. Why? Because within the three dharmas of counting, following, and cessation, contemplation did not yet exist. If it arises from a non-contemplating mind, does it arise when the non-contemplating mind ceases, or does it arise when it does not cease? If it arises when it does not cease, then two minds would exist side by side. If it arises from a ceased dharma, the ceased dharma has already passed away and cannot generate contemplation. If one says it arises both with cessation and non-cessation, or even neither with cessation nor non-cessation, none of these can be apprehended. One should know that the contemplating mind originally does not arise; because it does not arise, it does not exist; because it does not exist, it is empty; because it is empty, there is no contemplating mind. If there is no contemplating mind, how could there be an object of contemplation? The mutual vanishing of object and wisdom is the essential of returning to the source; this is called the characteristic of cultivating turning back. As for the characteristic of realizing turning back: mental wisdom unfolds, and without applying effort, one is spontaneously able to deconstruct [delusion] and return to the fundamental and restore the source; this is called realizing turning back.

1.18

The practitioner should know that if one departs from object and knowledge wishing to return to absence of object and knowledge, one is still not free from the bondage of object and knowledge, because one is following the two extremes. At that time one should abandon the gate of turning back and settle the mind in the path of purification. Purification also has two aspects: first, cultivating purification; second, realizing purification. Cultivating purification means that because one knows form is pure, one does not give rise to false thoughts and discrimination; sensation, perception, volition, and consciousness are also like this. Calming the defilement of false thoughts is called cultivating purification; calming the defilement of discrimination is called cultivating purification; calming the defilement of grasping at a self is called cultivating purification. To state the essentials: if the mind can be like original purity, this is called cultivating purification; furthermore, not apprehending the one who can cultivate, what is cultivated, the pure, or the impure—this is called cultivating purification. Realizing purification means that when cultivating in this way, the mind and wisdom suddenly correspond, unhindered skillful means naturally open up, [entering] correct reception of samādhi, with the mind having nothing to rely upon. Realizing purification has two aspects: first, approximate realization, wherein wisdom of the five skillful means similar to the uncontaminated path arises; second, true realization, wherein the true uncontaminated wisdom arises, from the dharma-forbearance regarding suffering up to the ninth unhindered path, and so forth. Because the defilements of the three realms are exhausted, it is called realizing purification.

1.19

Furthermore, contemplating the emptiness of sentient beings is therefore called contemplation; contemplating the emptiness of real dharmas is therefore called turning back; contemplating equal emptiness is therefore called purification. Furthermore, corresponding with the emptiness samādhi is therefore called contemplation; corresponding with the signless samādhi is therefore called turning back; corresponding with the wishless samādhi is therefore called purification. Furthermore, all external contemplation is called contemplation; all internal contemplation is called turning back; all contemplation that is neither internal nor external is called purification. Therefore, the wanderer Śreṇika said: 'It is not because of internal contemplation that this wisdom is attained; it is not because of external contemplation that this wisdom is attained; it is not because of internal and external contemplation that this wisdom is attained; nor is it because of absence of contemplation that this wisdom is attained.'

1.20

Next is the explanation of the 'Third: the six wondrous gates according to suitability.' Now, when a practitioner wishes to attain deep dhyāna concentration and wisdom, up to true-mark nirvāṇa, in the beginning of learning to settle the mind one must be skillful. What is skillfulness? One should know and perceive fully the methods of the six wondrous gates, tame one's mind, and, following what is suitable to the mind, make regular use [of it]. Why is this? If it does not suit the mind, cultivation will bring no benefit. Therefore, when first sitting, one should know how to tame the mind by learning counting; next one should learn following; again one should learn cessation, contemplation, turning back, and so forth, spending several days on each. Having learned them, one should again settle the mind and practice from counting and following through to turning back and purification, again spending several days on each. Cycling through in this way several times, the practitioner will come to know naturally what is suitable to the mind.

1.21

If the mind is suited to counting, one should settle the mind with the method of counting; and so on up to purification as well. One uses whatever is suitable without selecting by sequential order. When settling the mind in this way, if one feels the body at ease and the breath regulated, the mind quiet and bright, stable and firm from beginning to end, one should use this method exclusively, and it will surely bring deep benefit. If an obstruction arises and the mind becomes distracted, dark, and blocked, one should shift to using another gate according to suitability. Ease is good, and it may serve as an enduring model. This is a brief explanation of how a beginner skillfully settles the mind in the six wondrous gates, which is knowing the general idea of applying the mind according to suitability.

1.22

Furthermore, if the practitioner's mind is settled, there will surely be something realized. What is realization? It refers to obtaining body-holding, coarse abiding, fine abiding, the desire realm, the anāgamya, the first dhyāna, and various other dhyāna concentrations. Having obtained these absorptions, if the mind abides without advancing, one should cultivate the six wondrous gates according to the depth of the absorption to open it up.

1.23

What is meant by shallow absorption not advancing, and cultivating the six gates to make it advance? If a practitioner first obtains the dharma of body-holding and the dharmas of coarse and fine abiding, and spends months and days without increasing and advancing, at that time one should cultivate counting with a subtle mind; if counting does not bring advancement, one should further cultivate following; if following does not bring advancement, one should condense the mind finely and cultivate cessation; if cessation does not bring advancement, in absorption one should contemplate the dharmas of aggregates, sense bases, and elements; if contemplation does not bring advancement, one should turn back to examine anew the source of the mind; if turning back does not bring advancement, one should quietly experience purity. When using these six methods, if one happens to advance by means of a single method, one should skillfully cultivate it at once.

1.24

Having gradually entered deep dhyāna concentration, one then surpasses the realm of counting. When the marks of counting have passed away, the dhyāna of following arises. In this absorption, if there is no increase and advance, one should skillfully cultivate the five methods of following, cessation, contemplation, turning back, and purification. As the absorption advances and gradually deepens, the realm of following is crossed; if the dhyāna of cessation arises, but the dhyāna does not advance, one should skillfully cultivate the four methods of cessation, contemplation, turning back, and purification. As the absorption of cessation advances and gradually deepens, the contemplative mind opens up; although there is the dharma of cessation, one knows it arises from conditions and has no intrinsic nature. When the marks of cessation have passed away, if the dhyāna of contemplation does not advance, one should more skillfully cultivate the three methods of contemplation, turning back, and purification. When the dhyāna of contemplation has advanced, and after advancing it passes away, one turns and enters deep absorption; wisdom and understanding open up, and one is aware only of the dharma-characteristics inherent in one's own mind, knowing that contemplation is deceptive and unreal and belongs also to false emotional [grasping], like what is seen in a dream; knowing this, one does not accept it, and turns back to reflect on the source of the mind. When the dhyāna of turning back has lasted long and again does not advance, one should again skillfully reflect back on the source of the mind and quietly experience purity. When the dhyāna of turning back has advanced, and after advancing passes away, the dhyāna of purification then arises. In this dhyāna, 'thought, marks, and contemplation have been eliminated; all modes of speech are extinguished; immeasurable multitudes of sins are removed; the pure mind is ever unified.' This is called the dhyāna of purification. If purification does not advance, one should skillfully clear away the defiled mind, embody true quiescence and emptiness, the mind being like empty space with nothing to rely upon. At that time the dhyāna of purification gradually deepens and quiets; suddenly clear and luminous, it gives rise to the true uncontaminated [state] and realizes the path of the three vehicles. This is a brief explanation of using the six wondrous gates according to suitability, increasing the merits and wisdom of the various dhyānas, up to entering nirvāṇa.

1.25

Furthermore, if in the interim internal or external obstacles arise for the practitioner and one wishes to eliminate them, one should also take up any one method from among the six gates and test them one by one to eliminate [the obstacle]. If one is cured, that is the medicine. For treating obstacles to dhyāna as well as demonic affairs and illnesses during dhyāna, using the six gates will cure them all. The meaning of what has been explained above is difficult to perceive. If a practitioner uses this dharma gate, one must reflect skillfully to grasp its intention, and not practice recklessly.

1.26

Next is the explanation of the 'Fourth: the six wondrous gates as antidotes.' For practitioners of the three vehicles cultivating the path to unite with truth, it is entirely a matter of removing obstacles and revealing the principle, without any contrivance. Why is this? When people of the two vehicles eliminate the delusions of the four abodes, it is called attaining the noble fruit, and there is no other separate dharma; when bodhisattva mahāsattvas thoroughly destroy the obstacles of [delusions fine as] dust and sand and ignorance, the principle of bodhi is revealed, and this is likewise not a different cultivation. Deducing from this: if one can skillfully use the six gates as antidotes to destroy internal and external obstacles, that itself is cultivating the path, that itself is attaining the path; there is no other path. How does one apply the six gates as antidotes? The practitioner should know the disease and recognize the medicine. What is knowing the disease? It refers to the three obstacles: first, the obstacle of retributive results, which is unwholesome, coarse, and agitated distraction in this present life that obstructs the elements, bases, and aggregates; second, the obstacle of afflictions, which refers to the afflictions such as the three poisons and ten emissaries; third, the obstacle of karma, which refers to the unwholesome karma obstructing the path that was produced in the past and present, which can obstruct the noble path during the period before retribution is received. When these three obstacles arise for a practitioner in seated meditation, one must skillfully recognize their signs and use these dharma gates as antidotes to eliminate them.

1.27

How does one recognize the signs of the rising of the obstacle of retributive results during sitting? How does one apply antidotes, and so forth? When discrimination, initial thought, and sustained thought make the mind scattered and agitated, grasping at various objects without resting even momentarily, this is called the rising of the obstacle of retributive results. When it is restless, sharp, grasping at various objects, scattered in every direction like a monkey that has found a tree and is hard to control, at that time the practitioner should use the gate of counting to tame the mind by counting breaths; know that this is the true antidote. Therefore the Buddha said: 'For those with much initial and sustained thought, teach them to count breaths.' Second, during seated meditation, sometimes the mind is both sluggish and scattered; sluggishness is the indeterminate, and when the mind is dark it is sleep; scatteredness means the mind is frivolous and dissipated. At that time the practitioner should use the gate of following, skillfully taming the mind to follow the breath, clearly illuminating the in and out [breaths], the mind relying on the breath as its object with no intention of scattering; illuminating the in- and out-breaths counteracts indeterminate sluggishness and sleep; the mind relying on the breath counteracts the grasping of initial and sustained thought. Third, during seated meditation, if one feels that body and mind are tense, breath is coarse, and the mind is scattered and turbulent, at that time the practitioner should use the gate of cessation, relaxing the body, releasing the breath, restraining the mind to be condensed and quiet, and stopping all recollections and anxieties; this is the antidote.

1.28

Furthermore, how does the obstacle of afflictions arise? How is it counteracted? Afflictions are of three kinds. First, during seated meditation, the affliction obstacle of greedy desire arises. At that time the practitioner should use the nine notions, the first liberation, the two masteries, and the various gates of impurity within the gate of contemplating the mind as the antidote. Second, during seated meditation, the affliction obstacle of anger and hatred arises. At that time the practitioner should use loving-kindness, compassion, sympathetic joy, and equanimity within the gate of contemplating the mind as the antidote. Third, during seated meditation, the affliction obstacle of ignorance and wrong views arises. At that time the practitioner should use the gate of turning back, reflecting back upon the twelve links of conditioned arising and the path-factors of the three empties, dismantling the source of the mind and returning to the original nature; this is the antidote.

1.29

Furthermore, how does one counteract the arising of path-obstructing karma? Karma is of three kinds, and the methods of counteracting it are also three. First, during seated meditation, if suddenly the mind becomes defiled, dim, and dark, losing track of the object-realm, know that the obstacle of dark karma has arisen. At that time the practitioner should, within the gate of purification, be mindful of the pure radiant light of the thirty-two marks of the expediently pure response body as the antidote. Second, during seated meditation, if evil thoughts and contemplations suddenly occur, greed and desire committing every evil, this also is the doing of past sinful karma. At that time the practitioner should, within the gate of purification, be mindful of the completely pure, permanent, and blissful merits of the reward Buddha's sarvākārajñatā as the antidote. Third, during seated meditation, if signs of various evil realms appear, even oppressing the body and mind, know that these all arise from the obstacle of evil karma created in the past and present life. At that time the practitioner should, within the gate of purification, be mindful of the dharma body being originally pure, neither arising nor ceasing, fundamentally pure by nature, as the antidote. This is a brief explanation of the signs of the six gates as antidotes cutting off and eliminating the three obstacles; explained in detail, they are not different from the fifteen kinds of obstacles.

1.30

Furthermore, if for a practitioner in seated meditation various other dhyānas, deep absorptions, wisdom, and liberations arise, and various obstacles arise, one should skillfully use the antidote methods from among the six gates. When coarse and fine obstacle dharmas are eliminated, the true suchness of the true mark will reveal itself, the three knowledges and six superknowledges will spontaneously arise, and the ten powers, four fearlessnesses, and all meritorious deeds and vows of the buddhas and bodhisattvas will naturally manifest before one, not depending on contrivance. Therefore the sūtra says: 'And one sees all the Tathāgatas naturally realizing the Buddha way.'

1.31

Next is the explanation of the 'Fifth: mutual subsumption of the six wondrous gates.' Now, regarding the mutual subsumption of the six wondrous gates, speaking from an immediate perspective there are two kinds; tracing them further, there are many avenues. What are the two? First, the six gates subsuming each other in their self-nature; second, skillfully cultivating the six gates giving birth to superior progression through mutual subsumption.

1.32

What is called mutual subsumption of intrinsic essence? When a practitioner cultivates the six gates, within the single [gate of] counting the breath, it naturally subsumes the other five dharmas of following, cessation, contemplation, turning back, and purification. Why is this? When the practitioner skillfully regulates the mind and counts the breath, this essence itself is the gate of counting. Because the mind relies on and follows the breath in counting, it subsumes the gate of following. Because one ceases all sensory associations and restrains the mind in counting, it subsumes the gate of [cessation]. Because one discerns and knows the mental factors of counting and the breath, understanding them clearly and distinctly, it subsumes the gate of contemplation. If the mind moves and scatters, clinging to the five desires, [knowing that] they are all deceptive and unreal, the mind does not accept or attach to them, and the associating mind returns back to counting the breath; therefore, it subsumes the gate of turning back. When one focuses on counting the breath, free from the five hindrances and all coarse defilements and stains, with body and mind tranquil, it subsumes the gate of purification. One should know that within counting the breath there are the six gates; following, cessation, contemplation, turning back, and purification likewise each subsume the six gates. This makes six times six, thirty-six wondrous gates. Although their diverse applications above were different, they all contain the present meaning; if they were not distinguished, practitioners would not know it. This is a brief explanation of the six wondrous gates' mutual subsumption of intrinsic essence, in which one contains the characteristics of the six.

1.33

Next, what is called the characteristic of mutual subsumption through the skillful cultivation of the six wondrous gates that generates superior progress? When the practitioner initially regulates the mind to count the breath from one to ten without the mind scattering, this is called the gate of counting. When counting the breath, with a tranquil mind and skillful means, one knows the initial entering of the breath, the places it traverses in between, and even its coming back out after entering, being identical in this way; the mind completely perceives and knows it, following along without confusion, and also achieves the method of counting from one to ten—this is achieving the gate of following within counting.

1.34

Furthermore, when the practitioner counts the breath, with a subtle mind and skillful means, restraining the mind to associate with the method of counting and the breath, not allowing subtle gross and subtle examination to arise, and preventing distinct thoughts and discriminations from arising from moment to moment—this is achieving the gate of cessation within counting.

1.35

Furthermore, when the practitioner counts the breath, achieving the skillful wisdom and expedient means of mindfulness of the breath, using a mind of tranquil examination to illuminate the arising and perishing of the breath, and concurrently knowing that the parts of the body, momentary thoughts, and the dharmas of the aggregates, sense realms, and sense bases are like clouds and like shadows, empty and devoid of inherent nature, with no person or dharma to be apprehended—at that time, within counting the breath, one achieves the gate of skillful wisdom contemplation through mindfulness of the breath.

1.36

Furthermore, when the practitioner counts the breath, not only does one achieve the wisdom of contemplation and recognize that the preceding dharmas are unreal and provisional, but one also skillfully perceives and understands that the contemplating and illuminating mind is devoid of inherent nature, deceptive, unreal, and free from notions of perception and sensation—this is achieving the gate of turning back within counting the breath.

1.37

Furthermore, when the practitioner counts the breath, not only does one not apprehend the contemplated or the contemplator, but by expedient means of wisdom one also does not apprehend the absence of the contemplator and the contemplated, because the fundamentally pure dharma nature is like space, beyond discrimination. At that time, the practitioner's mind is identical to the dharma nature, tranquil and unmoving—this is achieving the gate of purification within counting the breath.

1.38

Adorning counting the breath with the five gates is also like this for following, cessation, contemplation, turning back, and purification; they will not be explained separately now. This is six times six, thirty-six, also called the thirty-six wondrous gates. If a practitioner can skillfully cultivate and practice the six wondrous gates in this way, one should know that they will certainly attain various profound dhyānas, absorptions, and wisdom, and enter the nirvāṇa of the three vehicles.

1.39

Next is the explanation of 'The sixth: The shared and distinct six wondrous gates.' The reason they are called the shared and distinct six gates is that ordinary persons, non-Buddhists, [followers of] the two vehicles, and bodhisattvas all commonly contemplate the single dharma of counting the breath, yet their understanding and wisdom differ, and therefore their realizations of nirvāṇa are distinct. Following, cessation, contemplation, turning back, and purification are also like this.

1.40

Why is this? When ordinary practitioners of dull faculties count the breath, they only know how to count from one to ten to make the mind settled, hoping by this to enter dhyāna and experience various pleasures. This is called giving rise to māra's activities within counting the breath, because of craving for saṃsāra. Furthermore, as for non-Buddhists of sharp faculties, their speculative minds are fierce, and due to causes and conditions, when counting the breath, they not only regulate the mind and count the breath from one to ten seeking dhyāna absorption, but they can also discriminate whether the present breath exists, does not exist, both exists and does not exist, or neither exists nor does not exist; whether the past breath has gone as such, has not gone as such, has both gone as such and not gone as such, or has neither gone as such nor not gone as such; whether the future breath has an end, has no end, both has an end and has no end, or neither has an end nor has no end; and whether the present breath is permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent. The mind is also like this. Following whatever their minds perceive, they grasp it as real and claim that what others say is entirely false speech. Such persons do not understand the characteristics of the breath, and generating discriminations based on false views is the conceptual proliferation of counting the breath. Burning with the fires of the four extremes, a site where defilements arise, through the long night they cravenly cling to wrong views, commit various wrong deeds, sever their roots of goodness, and do not accord with the unarisen. Because their mental activities are outside the truth, they are called non-Buddhists. Although these two persons differ in dullness and sharpness, they are no different in their transmigration through the saṃsāra of the three realms.

1.41

Furthermore, what is called the śrāvaka's characteristic of counting the breath? The practitioner wishes to quickly escape the three realms and seeks nirvāṇa for oneself, and therefore cultivates counting the breath to regulate the mind. At that time, within counting the breath, one does not deviate from the correct contemplation of the four truths. How does one contemplate the four noble truths within counting the breath? The practitioner knows that the breath relies on the body, the body relies on the mind, and the coming together of these three things is called the aggregates, sense realms, and sense bases. The aggregates, sense realms, and sense bases are suffering itself. If a person craves and clings to the dharmas of the aggregates, sense realms, and sense bases, and even follows the mind of views to discriminate the dharmas of the aggregates, sense realms, and sense bases, this is called the origin. If one can penetrate the true nature of the breath, one can know that suffering is unarisen, not giving rise to the four receptions, with the four practices not arising, so that the dull fetters, sharp fetters, and various defilements and entanglements are tranquil and do not arise; therefore it is called cessation. The correct wisdom that knows suffering can penetrate the truth without obstruction; therefore it is called the path. If one can count the breath in this way and penetrate the four truths, one should know that this person will certainly attain the path of the śrāvaka, ending the old and creating no new.

1.42

Furthermore, how does one enter the path of the pratyekabuddha within counting the breath? The practitioner seeks spontaneous wisdom, delights in solitary tranquility, and deeply understands the causes and conditions of all dharmas. When counting the breath, one immediately knows that the thought of counting the breath is the link of becoming. Becoming is conditioned by grasping, grasping is conditioned by craving, craving is conditioned by feeling, feeling is conditioned by contact, contact is conditioned by the six sense bases, the six sense bases are conditioned by name-and-form, name-and-form is conditioned by consciousness, consciousness is conditioned by formations, and formations are conditioned by ignorance. Furthermore, one contemplates this existence of the thought of breath, calling it wholesome conditioned karma. Because there are wholesome causes and conditions, they will certainly bring about human and heavenly experiences in future lives. Conditioned by experience, there will certainly be old age, death, sorrow, lamentation, pain, and distress; with the causes and conditions of the three periods of time, saṃsāra has no bounds and turns without ceasing. Fundamentally there is no birth, nor is there death; it is created by improper reflection and mental activities. If one knows that the intrinsic essence of ignorance is fundamentally nonexistent, arising from the coming together of false thoughts, causes, and conditions, and because it is nonexistent, it is provisionally named ignorance. If even ignorance is like this and cannot be apprehended, one should know that formations and the other dharmas of causes and conditions are all without root. Since formations and the other causes and conditions do not exist, how could the reality of the present counting of the breath exist? At that time, the practitioner deeply knows that counting the breath belongs to causes and conditions, is empty and devoid of inherent nature, does not accept it, does not cling to it, does not think of it, and does not discriminate it; the mind is like empty space, tranquil and unmoving, and suddenly the uncontaminated mind arises, accomplishing the path of the pratyekabuddha.

1.43

Furthermore, what is called the bodhisattva's characteristic of counting the breath? The practitioner seeks sarvajñatā, the Buddha's wisdom, spontaneous wisdom, teacherless wisdom, the Tathāgata's knowledge and vision, powers, and fearlessnesses, and with compassionate concern for bringing peace and happiness to immeasurable sentient beings, cultivates counting the breath, wishing by means of this dharma gate to enter sarvākārajñatā. Why is this? As a sūtra states: 'Ānāpāna is the initial gate for all Buddhas of the three periods of time to enter the path.' Therefore, a bodhisattva of initial resolve who wishes to seek the Buddha path should first regulate the mind and count the breath. When counting the breath, one knows that the breath is not the breath, being like an illusion and a transformation; therefore, the breath is neither saṃsāra nor nirvāṇa. At that time, within counting the breath, there is no saṃsāra to be severed and no nirvāṇa to be entered, and therefore one does not abide in saṃsāra. Since there are no bondages of the twenty-five states of existence, and one does not realize nirvāṇa, one does not fall into the stages of śrāvakas and pratyekabuddhas. With equal, great wisdom, free from a mind of grasping or discarding, one enters the middle way of the breath, which is called seeing the Buddha nature, attains the tolerance of the unarisen, and abides in the permanence, bliss, self, and purity of great nirvāṇa. Thus a sūtra states: 'Just as a great flood can sweep away everything except willows, because of their flexibility, the great flood of saṃsāra is also like this: it can submerge all ordinary persons, except bodhisattvas who abide in the Great Vehicle and the great parinirvāṇa, because their minds are flexible.' This is called the practitioner of the Great Vehicle entering the bodhisattva stage within counting the breath.

1.44

This is a brief explanation of the shared and distinct characteristics of the wondrous gate of counting the breath among ordinary persons, sages, and the Great and Lesser Vehicles. Although counting the breath is shared, one must understand the distinct characteristics. One should know that although they practice counting the breath together, it differs according to their retribution and fruit. The shared and distinct characteristics among ordinary persons, sages, and the Great and Lesser Vehicles for the other wondrous gates of following, cessation, contemplation, turning back, and purification are also like this.

1.45

Next is the explanation of 'The seventh: The rotating six wondrous gates.' The six wondrous gates explained above are all shared practices, because they are shared with ordinary persons and the two vehicles. The rotating six wondrous gates here are practiced solely by bodhisattvas, not shared with śrāvakas and pratyekabuddhas, let alone ordinary persons. Why is this? In the preceding contemplation of the sixth, the shared and distinct wondrous gates, it was called the contemplation of entering emptiness from the provisional, attaining the wisdom eye and sarvajñatā. The wisdom eye and sarvajñatā are dharmas shared by the two vehicles and bodhisattvas. Now, explaining the rotating six wondrous gates of emerging from emptiness into the provisional refers to the dharma eye and mārgākārajñatā. The dharma eye and mārgākārajñatā are not shared with śrāvakas and pratyekabuddhas.

1.46

How does a bodhisattva, within the path of counting the breath, cultivate the contemplation of emerging from emptiness into the provisional, giving rise to the characteristic of rotating and bringing forth all practices and merits? When the bodhisattva practitioner counts the breath, they should generate great vows to have compassion for sentient beings: although knowing that sentient beings are ultimately empty, they wish to bring sentient beings to maturity and purify Buddha lands until the end of the future. Having made this vow, they should immediately understand that the breath counted is neither arisen nor perished, and its nature is empty and tranquil; the breath itself is empty, it is not that the extinction of the breath is empty. The nature of the breath is inherently empty: breath is emptiness itself, and emptiness is breath itself; apart from emptiness there is no breath, and apart from breath there is no emptiness. All dharmas are also like this. Because the breath is empty, it is neither real nor provisional, neither mundane nor supramundane; seeking the breath, one apprehends neither breath nor non-breath, yet one also accomplishes mindfulness of the breath. That mindfulness of the breath which is accomplished is like a dream, like an illusion, like an echo, like a transformation; although no real entity can be apprehended, one also discriminates the things done by illusions and transformations. The bodhisattva's understanding of the breath is also like this: although no breath nature can be apprehended, one also accomplishes mindfulness of the breath, counting from one to ten, clearly and distinctly, and with deep mind discriminates the characteristics of the illusion-like breath.

1.47

Because there is the illusion-like breath devoid of inherent nature, there are mundane and supramundane dharmas devoid of inherent nature. Why is this? Through ignorance and inverted views, not knowing that the nature of the breath is empty, one falsely reckons that the breath exists, thereby generating attachment to persons and dharmas, craving, views, and various activities; therefore it is called mundane. Because the breath exists, there are the mundane fruits of suffering and pleasure such as the aggregates, sense realms, and sense bases. One should know that although the breath is empty, it can also bring about all mundane wholesome and unwholesome causes and effects, and all matters of saṃsāra in the twenty-five states of existence.

1.48

Furthermore, within the emptiness of breath characteristics, although there are no supramundane marks, it is not that supramundane dharmas are not distinguished on account of breath. Why is this? Because by not knowing that the characteristics of breath are empty, through nescience and lack of comprehension one creates mundane karma; by knowing that the breath is empty and non-existent, there is no nescience or false clinging, and all fetters and afflictions have nowhere from which to arise—this is called the supramundane cause. Because the cause is eliminated, one is able to leave behind the fruits such as the twenty-five states of existence of future mundane worlds—this is called the supramundane fruit. Because it is capable of transcending the mundane dharmas of mistaken cause and effect, it is called supramundane dharma. Within genuine supramundane dharmas, there are also causes and effects. The cause is the correct wisdom of knowing that the breath is empty, which serves as the supramundane cause. Because the false conception of a personal self within the breath, nescience and inversion, and the fruit of suffering are eradicated, it is called the supramundane fruit. Therefore know that when the bodhisattva contemplates the breath as non-breath, although neither the mundane nor the supramundane is apprehended, they are also able to distinguish the mundane and the supramundane.

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