kumarajiva -the sutra of sitting dhyāna samadhi

8/13/2019 Kumarajiva -The Sutra of Sitting Dhyna Samadhi

1/64

CBETA No.614

The Sutra of Sitting Dhyna Samadhi

Translated by Tripitaka Master Kumarajiva o !ao"in#Fascicle I

Words spoken by guiding teachers are hard to meet, For those who hear them and delight, how difficult it is.What great people enjoy listening, Petty people despise.

Sentient beings can be pitied and sadly regarded, For they plummet into aging and dying, a dangerous path.

Wild men dote on their love slaves; n a place to be feared, they are deluded and are unafraid.

! world may be big or small "ut the #harma is devoid of the e$istence of permanence. !ll do not long remain "ut temporarily appear like lightning.

%his body belongs to old age and death&& !ll sicknesses' place of return. ! thin layer of skin covers impurities Foolishness and confusion are reasons for being deceived.

(ou are always the thief of aging Swallowing and e$tinguishing the bla)ing colors of prime. *ike strands of flowers that wither and rot, #amaged and lost, they are of no value.

+urdhagata's merits and virtues !llow him to be with akra, the lord of heavens, as they are seated. ! favorable retribution of blessings vast and numerous%o this day are they still peacefully here-

%his king among gods and humans, s endowed with the most sensual pleasures; "ut at the time of death, he undergoes e$treme pain and hurt.

CBETA $ 1.14% &''1(11(') 1


2/64

CBETA No.614

From this you may reali)e insights.

!ll desires are tender and delightful at first, "ut later become tremendous suffering.So too !j ta/atru was initially good, "ut he eliminated his clan, a tragedy that came later.

%his body is a vessel for filthWith nine apertures constantly leaking vice.So toothenari sores0annot be cured with any medicine.

%he power of the cart&like skeleton is minimal;Sinews and veins ensnare while consciousness circle about 1the skeleton2.(ou think it is a wonderful vehicle !nd bear it shamelessly.

#ead men gather in this place;%hose abandoned are strewn about among the tombstones.While alive we protect and cherish it;

!t death it is completely abandoned and forsaken.

0onstantly be mindful, just like so.Single&mindedly contemplate and do not be scattered;Shatter delusion and reverse the dark night; 3aise a torch and with it clearly see.

f abandoned were the abiding in the Four +indfulnesses,

%he mind will not create no evil, *ike an elephant la$ and unchained, t shall never follow and walk down the path.

Functioning on this karma today0reating that action tomorrow, #elightfully attached, no suffering is seen;Without reali)ing, the bandit of death arrives.

3ushing about for the sake of our duties;

CBETA $ 1.14% &''1(11(') &


3/64

CBETA No.614

4ther people's business is also not left idle.(et the bandit of death does not wait;When it arrives, there is not escaping that condition.

*ike a thirsty deer that approaches a spring !nd drinks the water that runs one way.%he hunter is neither kind nor helpful. Forbidding the deer to drink, it was killed beforehand.

! deluded man is like so too, #iligently tending to all business matters.%he arrival of death does not wait.Who will be your protector then-

People in their hearts hope for wealth and nobility,%he five desires never satisfy them. "ut the likes of kings in major countries0annot avoid this misery,

mmortals who uphold the arrow&like mantras

!lso cannot avoid death and birth.%he elephant of impermanence stompsSo ants and leeches become like dirt,

*et us leave aside all humans, For all "uddhas of proper and true enlightenment !nd of transcendence by crossing the flow of birth and death, !lso do not stay forever.

From this therefore know,(our lovable pleasuresShould all be abandoned soon;Single&mindedly seek nirvana.

*ater the body is relin5uished at the time of death&&Who will certify the self- +oreover, those who have encountered the #harma 6ewel !nd those who have not7

CBETA $ 1.14% &''1(11(') *


4/64

CBETA No.614

4nce in a long while the sun&like "uddha comes out !nd shatters the darkness of great ignorance,With it the release of all these lights%hat show us the human path is no path.

Where did come from-Where was born-Where will attain liberation-Who shall clarify all these doubts-

%he "uddhist sage with all modes of wisdom *ong unmet now emerges in the world. "e single&minded and do not rela$,%his can demolish your knot&like doubts.

4thers do not enjoy true benefits "ut eagerly attach to base and evil thoughts;(ou are developing for the sake of sentient beings,(ou ought to pursue the marks of the reality of #harma.

Who can know at the time of death%o which path they will be destined- For instance, a lamp in the wind #oes not know the season of its demise.

8aving reached the path, the #harma is not hard,%he great sage points to phenomena and speaks.

8e e$plains wisdom and the source of wisdom&&%hese two do not lean on anything outside.

f you do not rela$ "ut single&mindedly and constantly walk the path,Soon you will attain nirvana,%he foremost place of eternal bliss.

With sharp wisdom, you draw near good people.With wholeheartedness, you respect the "uddhadharma.

CBETA $ 1.14% &''1(11(') 4


5/64

CBETA No.614

#etesting the filth of the impure body,(ou leave suffering and attain liberation.

n leisure 5uietude, cultivating the goal of stillness; n the lotus posture, sit among the trees. Pick up the mind and do not la$; !waken to thoughts and be aware of all conditions.

f you are not tired of being in the midst of e$istence,Sleep soundly without waking yourself;9nmindful of the world as impermanent&&Something to be feared and yet you are unafraid,

%hen the bottomless pit of afflictions is deep, !nd the sea of birth and death is boundless.%he boat that ferries over suffering is not yet built, 8ow can you sleep in peace-

%herefore you should wake up !nd not let sleep cover your mind.

With the four offerings :now your limit and know contentment.

"efore the mighty terror is completely removed, t would be best that you are diligent and vigorous.When various forms of suffering arrive 3egret and resentment cannot touch you.

Sitting beneath the tree in ragged robes,So deserved is the ac5uired food. "ut avoid being greedy for its taste, t leads you to self&defeat and demise.

8aving eaten, know the source of flavors; Fine or flat, it is no different. Fondness for fineries yields sadness and suffering;%herefore do not form fondness.

CBETA $ 1.14% &''1(11(') )


6/64

CBETA No.614

n a world of karma in action%he pleasant and the unpleasant do not change; verything has been accepted in total.%ake this as the reason for self restraint.

f beings were among animals and beasts,


7/64

CBETA No.614

/reate blessin#s so t-at you may plant t-e /auses and /onditions or t-e -arma on t-e pat- inuture lives. 8or t-is li etime% you may orever #ive up. 8or instan/e% t-ou#- a ,it-ered tree is

irri#ated urt-er% it ,ill not #ro, lo,ers% leaves or ruits.3 ot-er pre/epts ,ere broken% at t-attime you s-ould be tau#-t to repent a//ordin# to t-e -arma. you be/ome pure and t-e master-as t-e 9eavenly Eye or t-e ability to read minds% -e ,ill e5plain t-e -arma o t-e di erentrealms dependin# on your si/kness. -e does not yet -ave t-ose abilities% -e s-ould observe yourappearan/e or ask you urt-er% 0Amon# t-e t-ree poisons% ,-i/- is t-e -eaviest or you2 Morese5ual desire2 More -atred2 More delusion23

-at does it mean by observin# your appearan/e2 T-e look o t-ose ,it- mu/- lust appears /asualand easy:#oin#; t-ey keep many ,ives and /on/ubines% speak a lot and believe readily. T-ey -ave a

pleasant /ountenan/e and a/ility ,it- spee/-. T-eir -atred and resentment are sli#-t and t-eirsadness and ,orries too. T-ey -ave multiple te/-ni/al skills. T-ey are erudite and learned% ond oand atta/-ed to literature and re/itation. T-ey /onverse and debate /apably. Adept in observin# people s sentiments% t-ey -ave many ears. T-eir minds are on t-eir rooms and t-ey enjoy ,earin#li#-t,ei#-t /lot-in#% /rave desire and emale beauty. T-ey are ond o and atta/-ed to beddin#%dress and de/oration% in/ense and lo,ers. T-ey -earts tend to be so t and tender% /apable o bein#sympat-eti/. T-ey beauti y ,ords and enjoy /ultivatin# blessin#s as karma. T-ey ,is- to be/ome born in t-e -eavens and e5perien/e no di i/ulty in a #roup. T-ey jud#e someone s look to be beauti ul or u#ly% and t-ey trust ,omen. -en t-eir ire o desire burns uriously% t-ey o tene5perien/e re#ret and /-an#e t-eir minds. T-ey enjoy adornin# t-emselves and like to look atembroideries and dra,in#s. T-ey are stin#y ,it- t-eir belon#in#s and eel lu/ky ,-en t-ey a/"uireot-er people s ,ealt-. T-ey like to build relations-ips and riends-ips but do not enjoy bein# alone.T-ey abide in t-eir pleasures and atta/-ments% ollo,in# and pursuin# t-e se/ular mainstream.T-ey are easily surprised and ri#-tened all o a sudden. T-ey -ave t-e ,ill o a monkey. T-eirvie,s are s-allo, and nearsi#-ted; t-ey a/t ,it- t-ou#-ts o ,orry. T-eir determination is sli#-t int-eir undertakin#s and t-ey #o or ,-at makes t-em /om ortable. T-ey like to ,eep and /ry. T-eir bodies are ine% so t% and /annot ,it-stand /old or bitterness. T-ey are easily obstru/ted and easily pleased; t-ey /annot be patient ,it- undertakin#s. T-ey are e5tremely -appy ,it- a/"uirin# littleand e5tremely ,orried over minor losses. T-ey like to play s and /an or/e t-emselves to ,ear a smile

and bear -umiliation. T-ey immediately resolve problems t-ey -ear or t-e sake o t-eir ,ork.

CBETA $ 1.14% &''1(11(') ?


8/64

CBETA No.614

T-ey dis/riminate bet,een t-ose ,-o are beauti ul and u#ly. T-ey are sympat-eti/ to and sad aboutt-ose su erin# and perse/uted. T-ey are e#otisti/al% /ompetitive and re use -arassment and bullyin#. T-ey like to pra/ti/e #enerosity and re/eive #ood people. T-ey ,ill s-are deli/ious oodst-ey a/"uire ,it- ot-ers. T-ey do not remember details at -and but set t-eir #oals on ,-at is distantand #reat. T-eir vision is atta/-ed to lookin# at orm and sensuality. T-ey are not t-orou#- ,it-t-eir tasks. T-ey do not -ave lon#:term ,orries and kno, t-e ,orld and its se/ular ,ays. T-ey,at/- e5pressions /losely and test people s -earts by /ontradi/tin# t-em. T-ey speak s,eetly anddebate ,it- ,isdom. T-e riends-ips t-ey build are volatile. T-eir -airs are e, and t-in. T-eysleep little. -et-er sittin#% re/linin#% ,alkin# or standin#% t-ey do not or#et t-eir looks and/omportment. T-ey /an "ui/kly res/ue all valuables; t-ey re#ret a ter t-ey #ive a,ay somet-in#.T-ey are "ui/k to /at/- t-e unstated meanin#. 8urt-ermore% a ter re/overin# somet-in#% t-ey tendto or#et. T-ey /-eris- movement and a/tion. T-ey -ave di i/ulty /-an#in# t-emselves andleavin# desire be-ind. T-ey /ommit o enses t-at are sli#-t and minor. T-ese are t-e various markso lust and desire.

T-e marks o people ,-o are -ate ul and an#ry are t-at t-ey tend to be sad and a li/ted. T-ey be/ome violent suddenly and -arbor an#er. T-ey are /rude in t-eir display o p-ysi/al a/tion andspee/-. T-ey /an bear all kinds o su erin# but not a/tual tasks. T-ey are more o ten sad and lesso ten -appy. T-ey /an do #reat evil and -ave no sympat-y. T-ey enjoy i#-ts and ar#uments. T-eirlooks are -a##ard and ,it-ered. T-ey urro, t-eir bro,s and look askan/e. T-ey -ave a -ard time

speakin#% bein# pleased% ,orkin# and a#reein#. T-eir minds are like abs/esses so t-ey e5pose people s s-ort/omin#s. T-ey are brutal in t-eir ar#uments over meanin# and /annot be tamed. T-eyare not easily a e/ted% not easy to be around and do not /ry easily. T-ey -ave di i/ulty spittin# upt-e poisons t-ey nurse. T-ey do not or#et ,-at t-ey -ave re/eived and re/ited. T-ey -ave many/apabilities and /lever skills and tend not to be la@y. T-ey do t-in#s "ui/kly and remain silent ,-ileaimin# or a #oal. T-eir ideas are pro ound and di i/ult to understand. T-ey /an repay kindnessre/eived. T-ey are /apable o #at-erin# people to#et-er and take /are o problems and people. T-ey/annot be de eated and /an /omplete undertakin#s. T-ey are di i/ult to distra/t and -ave e, ears

or di i/ulties. 8or e5ample% lions /annot be tamed; t-ey -ead do,n one dire/tion and do not turn ba/k% ,orkin# and advan/in# uns,ervin#ly. T-ey remember rat-er t-an or#et. T-ey ,orry mu/-.T-ey /ontemplate% re/ite and pra/ti/e% memori@e and up-old pra/ti/es. T-ey /an #ive a lot and donot e5pe/t petty avors in return. T-ey -ave t-e s-arp a/ulties o a tea/-er. T-ey are apart romdesires ,-en alone and -ave e, se5ual desires. nside t-ey al,ays ,is- to ,in and are ond o andatta/-ed to anni-ilisti/ vie,s. T-eir eyes al,ays stare -ate ully but t-eir ,ords are true. T-eye5plain t-in#s lo#i/ally and /learly. T-ey -ave e, relatives and riends and are stead ast ,it-,ork. T-ey -ave a solid memory and do not or#et. More o ten t-ey -ave stren#t- in t-eir mus/les%,it- ,ide s-oulders and /-est% a lar#e ore-ead and neat -air. T-ey are stubborn and di i/ult totame. T-ey do not or#et problems easily. T-ey /an leave desire on t-eir o,n and tend to in/ur

CBETA $ 1.14% &''1(11(')


9/64

CBETA No.614

serious o enses. T-ese are t-e various marks o -atred and an#er.

T-e marks o people ,-o are oolis- and deluded are t-at t-ey tend to be more skepti/al and more

re#ret ul. T-ey are la@y and not opinionated. T-ey are /on/eited and do not yield easily. T-eirarro#an/e is di i/ult to tolerate. T-ey do not believe ,-at is believable and believe ,-at areunbelievable. T-ey do not kno, to be respe/t ul and yet believe ,-atever t-ey en/ounter. T-ey-ave many tea/-ers% bein# ras- and restless% unembarrassed and abrupt. T-ey do not t-ink be oret-ey a/t; urt-ermore% t-ey tea/- ot-ers to be muddled and violent. T-ey are not sele/tive aboutrelatives and riends. T-ey do not #room t-emselves. T-ey enjoy tea/-ers o various pat-s and donot distin#uis- bet,een #ood and evil. T-ey or#et -ard eelin#s easily. T-eir sense a/ulties aredull and t-ey are la5. T-ey /riti/i@e and slander t-e pra/ti/e o #enerosity and are unsympat-eti/.

T-ey destroy brid#es o -arma and do not understand t-in#s ,it- ,-i/- t-ey /ome into /onta/t.T-eir an#ry eyes do not make /onta/t. T-ey -ave no intelli#en/e or in#enuity. T-ey -ave many,ants and are pessimisti/. T-ey -ave a lot o doubt and little ait-. T-ey -ate #ood people and/ommit o enses t-at ruin t-eir blessin#s. T-ey /annot tell ,-at are /onsidered kind ,ords and/annot understand mistakes. T-ey do not a//ept e5-ortations or parables. T-eir dear ones leavet-em be-ind and t-eir enemies resent t-em. T-ey kno, no manners and enjoy speakin# -ars-ly.T-ey -ave lon# beards% -air and nails; t-eir teet- and /lot-es tend to be dirty. T-ey are at t-e/ommand o ot-ers and -ave no ear or t-ose pla/es to be eared. T-ey are sad in -appy situationsand -appy in sad situations. T-ey lau#- ,-en t-ey s-ould be melan/-oly; t-ey are melan/-oly,-en t-ey s-ould be lau#-in#. T-ey ,ill ollo, i dra##ed alon# and /annot tolerate -ards-ip.T-ey /annot tell t-e di eren/e amon# t-e various lavors. T-ey rarely leave desires be-ind. T-ey/ommit pro oundly serious o enses. T-ese are t-e various marks o oolis-ness and delusion.

people -ad more lust and desire% t-ey may be /ured ,it- t-e -arma pra/ti/e o impurity. people -ad more -atred and an#er% t-ey may be /ured ,it- t-e -arma pra/ti/e o kindness. people -ad more oolis-ness and delusion% t-ey may be /ured ,it- t-e -arma pra/ti/e o/ontemplatin# /auses and /onditions. people t-ou#-t a lot% t-ey may be /ured ,it- t-e -arma pra/ti/e o /easin# t-ou#-ts. people dis/riminated a lot% t-ey may be /ured ,it- t-e -arma pra/ti/e o bein# mind ul o t-e Budd-a. All su/- various si/knesses and ot-ers may be /ured ,it-various -arma pra/ti/es.

1. T-e -arma ra/ti/e or Curin# reed and esireeople ,it- more lust and desire may pra/ti/e t-e Contemplation o mpurities. mpurities ill t-e

body rom -air to eet. T-e body /onsists o various impuritiesD -air% body -air% nails% teet-% deli/

and /oarse skin% blood% les-% mus/les% veins% bone marro,s% liver% lun#% -eart% spleen% kidn

CBETA $ 1.14% &''1(11(')


10/64

CBETA No.614

stoma/-% lar#e intestines% small intestines% e5/rement% urine% saliva% s,eat% tears% s/um% make pus% brain% membrane% bile% saliva% mi/ro:/ellular skin% at and brain membrane. 8urt-ermore%t-ose more advan/ed in t-e /ontemplation o impurities% /ontemplate t-e body as blue% bruised%s,ollen% ripped% rottin#% bleedin#% smeared and looded ,it- stinkin# pus% eaten and /-e,edin/ompletely% and bones dispersed and burnt. T-is is t-e /ontemplation o impurities. 8urt-ermore% people ,it- more lust -ave seven kinds o love. er-aps t-ey are atta/-ed to beauty% to upri#-t

eatures% to demeanors% to voi/es% to t-at ,-i/- is ine and smoot-% to sentient bein#s% or are ondand atta/-ed to all o t-ese. t-ey ,ere atta/-ed beauty% t-ey s-ould pra/ti/e t-e /ontemplation

-arma o blue bruises. !ello,% red and ot-er impure /olors are also done t-is ,ay% urt-ermore. t-ey ,ere atta/-ed to upri#-t eatures% t-ey s-ould pra/ti/e t-e /ontemplation -arma o a s,ollen body dispersin#. t-ey ,ere atta/-ed to demeanors% t-ey s-ould pra/ti/e t-e /ontemplation

-arma o blood smearin# t-e bones o a res- /orpse. t-ey ,ere atta/-ed to voi/es% t-ey s-ould pra/ti/e t-e /ontemplation -arma o a plu##ed up p-aryn5% ,-i/- leads to deat-. t-ey ,ereatta/-ed to t-at ,-i/- is ine and smoot-% t-ey s-ould pra/ti/e t-e /ontemplation -arma o t-edryin#% ,it-erin# and ailin# o e5posed bones. t-ey ,ere ond o sentient bein#s% t-ey s-ould pra/ti/e t-ese si5 kinds o /ontemplations. t-ey ,ere ond o and atta/-ed to everyt-in#%/ontemplate all t-ese pervasively. er-aps do various /ontemplations at one time t-en /-an#e anddo di erent /ontemplations. T-is is /alled t-e Contemplation o mpurities.

FuestionD t-e body is impure like a stinkin# and rottin# /adaver% rom ,-ere did atta/-mentdevelop2 people ,ere atta/-ed to a pure body% t-ey s-ould also be atta/-ed to a stinkin# androttin# body. t-ey ,ere not atta/-ed to a stinkin# body% t-ey s-ould not be atta/-ed to a pure body eit-er. T-e t,o types o bodies are e"uivalent. ,e pursue t-is line o t-inkin#% bot- area/tually and /ompletely pure% ri#-t2 T-is is possible. T-e minds o people are /ra@y and deluded;o//luded by perversions% t-ey /onsider impurities pure. t-e perverse mind ,ere to s-atter% people,ould a/"uire t-e /ontemplation o t-e -arma o t-e mark o reality. e ,ould t-en kno, t-atimpurities are de/eptive and unreal. 8urt-ermore% /orpses are devoid o ire% li e% /ons/iousness%and all or#ans. -en people kno, t-e trut- t-en no atta/-ment o//urs in t-e mind. T-e mind% bein# perverted% deluded and atta/-ed% /onsiders t-e body possessed o ,armt-% li e% /ons/iousnessand all normal sense or#ans. 8urt-ermore% ,-en t-e mind is atta/-ed to orm% it is /onsidered pure;,-en t-ou#-ts o ondness and atta/-ment /ease% t-en t-ey kno, orm is impure. orm ,eretruly pure% it s-ould al,ays be pure. But t-at is not so no,. 7ike a do# t-at eats e5/rement/onsiders it pure% -umans look at t-at and ind it most impure. T-ere is not a sin#le pure pla/einside or outside o t-e body. people ,ere atta/-ed to t-e body s e5terior% ,e /an take o t-e t-ine5terior skin o t-e body and reali@e t-at t-e body is impure% not to mention t-e *6 t-in#s inside t-e body. 8urt-ermore% dedu/in# t-at t-e /auses and /onditions o t-e body and various impurities ,ere

ormed by a /ombination o a at-er and a mot-er s sperm% blood and su/- impurities% ,e reali@e

CBETA $ 1.14% &''1(11(') 1'


11/64

CBETA No.614

t-at t-e body t-at ,e a/"uired is al,ays releasin# impurities. Clot-in# and beddin# also stink andare un/lean% not to mention deat-. 9en/e% you s-ould kno, t-at in birt- and deat-% inside and out%t-e body is impure.

8urt-ermore% t-is /ontemplation also /onsists o t-ree sta#esD or t-ose ,-o are startin# to pra/ti/e%t-ose ,-o -ave been pra/ti/in# or t-ose ,-o -ave been pra/ti/in# or a lon# time. t-ey ,erestartin# to pra/ti/e% t-ey s-ould be tau#-t t-ese ,ordsD 0T-ink about torn skin. Gn/e t-e impuritiesare eliminated% /ontemplate a naked skeleton. -en t-ere is a lurry o t-ou#-ts durin# t-is/ontemplation% do not let t-e t-ou#-ts o/us on t-e e5ternals. -en t-ou#-ts #o out to various/onditions% #ently pull t-e t-ou#-ts ba/k.3 t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese,ordsD 0$isuali@e t-e body ,it-out skin and les-. Con/entrate on t-e /ranium ,it-out lettin#

t-ou#-ts #o to t-in#s outside. -en t-ou#-ts #o out to various /onditions% #ently pull t-e t-ou#-ts ba/k.3 t-ey -ave been pra/ti/in# or a lon# time% t-ey s-ould be tau#-t t-ese ,ordsD 08o/us onone s"uare in/- in t-e body% t-e -eart devoid o any skin and les-. Tie t-ou#-ts to ive spotsD t-e/ranium% ore-ead% bet,een t-e eyebro,s% tip o t-e nose and t-e -eart. Keep t-e o/us in t-ese ivespots just so and /ontemplate t-e bones ,it-out lettin# t-ou#-ts #o to t-e e5ternals. -en t-ou#-ts#o out to various /onditions% #ently pull t-e t-ou#-ts ba/k. Al,ays be mind ul and observe t-emind. -en t-e mind #oes outside% restrain and -old it.3

t-e mind is e5tremely tired% stay ,it- and #uard t-e obje/t o meditation% lettin# #o o t-ee5ternals. 8or e5ample% a monkey tied to a pole ,ill stay put and rest t-ere a ter be/omin# tired.T-e obje/t o meditation is like t-e pole. Mind ulness is like t-e rope and lo/k. T-e mind isanalo#ous to a monkey. T-is is also like a mot-er% /onstantly ,at/-in# over -er baby so t-at it doesnot all. A pra/titioner ,at/-es t-e mind just so too. Hestrain t-e mind #radually and make it stay,it- t-e obje/t o meditation. ere t-e mind to abide or a lon# time% t-en it s-ould be t-edhy na

-arma.

dhy na samadhi -ad been attained% t-ere ,ould be t-ree si#nsD T-e body eels pleasant% so t andli#-t. T-e s-een to t-e bones is just like ,-ite sno,. -en t-e mind rea/-es t-is "uiet spa/e% it ist-e /ontemplation o purity. At t-is time t-ey rea/- t-e /enter o t-e 8orm Healm. T-is is /alled t-e be#inners dhy na -arma or a/"uirin# t-e mind o t-e 8orm Healm. T-e mind t-at a//ords ,it-t-e dhy na -arma is t-e -arma o t-e 8orm Healm. T-e mind t-at a/"uires t-is -arma% t-ou#-its body is in t-e esire Healm% its our elements are e5tremely #reat% so t and -appy. ts /olor and-ue are pure and /lean% s-iny and pleasant; -en/e it is pleased and -appy. +e/ond% a/in# t-e bonesand /ontemplatin# t-em% t-e marks o t-e ,-ite bones are a pervasive li#-t and a ,-ite /olor t-ats-ines purely. T-ree% a mind t-at abides in one pla/e is /alled t-e /ontemplation o purity. T-e bones are /ontemplated ,it- t-e les-% -en/e t-is is /alled t-e /ontemplation o purity. e /an

CBETA $ 1.14% &''1(11(') 11


12/64

CBETA No.614

kno, or ourselves t-ese t-ree marks above even t-ou#- ot-ers do not see t-em. Amon# t-e t-reesta#es des/ribed earlier% t-e be#inners do not initially -ave su/- t-ou#-ts% t-ose ,-o -ave been pra/ti/in# -ave /ultivated or t-ree or our li etimes and t-ose ,-o -ave been pra/ti/in# or a lon#time -ave studied t-is or -undreds o li etimes.

&. T-e -arma ra/ti/e or Curin# 9atred and An#er

people tend to -ave more -atred and an#er% t-ey s-ould study t-e t-ree -arma pra/ti/es okindnessD or t-ose ,-o are startin# to pra/ti/e% t-ose ,-o -ave been pra/ti/in# or t-ose ,-o -ave been pra/ti/in# or a lon# time. 8or t-ose ,-o are startin# to pra/ti/e% t-ey s-ould be tau#-t ,it-t-ese ,ordsD 0Be kind to dear ones. -at does it mean by ul illin# t-e ,is-es o and brin#in# joy

to dear ones2 ere pra/titioners to a/"uire various joys o t-e body and mind% t-ey ,ould attain/lot-in# ,-en /old% attain /oolness ,-en -ot% attain ood and drink ,-en -un#ry and t-irsty% attain,ealt- ,-en poor% and attain t-e /easin# o breat- ,-en t-e pra/ti/e rea/-es a /ertain level. T-esevarious attainments t-e pra/titioners enjoy and ,is- t-em upon dear ones. T-ey rea/- t-e state otyin# t-e mind to kindness ,it-out lettin# it t-ink ot-er,ise. -en ot-er t-ou#-ts about various/onditions o//ur% t-ey #ently pull t-em ba/k.3

t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese ,ordsD 0Be kind to t-ose ,-om you eel

neutral. -at does it mean by besto,in# joy upon t-ose to ,-om you eel neutral2 ere pra/titioners to a/"uire various joys o t-e body and mind and ,is- t-em upon t-ose about ,-omt-ey eel neutral% t-ey rea/- t-e state o tyin# t-e mind to kindness ,it-out lettin# it t-inkot-er,ise. -en ot-er t-ou#-ts about various /onditions o//ur% t-ey #ently pull t-em ba/k.3

t-ey -ave been pra/ti/in# a lon# time% t-ey s-ould be tau#-t t-ese ,ordsD 0Be kind to t-ose youresent and -ate. 9o, do you besto, joy upon t-em2 ere pra/titioners to a/"uire various joys ot-e body and mind and ,is- t-ose you resent and -ate a/"uire joy in t-e same ,ay you ,is- to

besto, joy upon dear ones% t-en t-at one t-ou#-t o all o t-em a/"uirin# t-e same makes yourmind #reat and pure. T-ose dear to you% neutral to you% -ate ul to you et/. /over t-e ,orld ,idelyand in inite bein#s are made -appy; every,-ere t-rou#-out t-e ten dire/tions is t-e same. T-e #reatmind bein# pure% you see all sentient bein#s t-rou#-out t-e ten dire/tions just like you. !ou seesentient bein#s be ore your mind and understand t-is si#-t% ,-i/- makes you -appy. At t-at time%you immediately attain t-e kindness samadhi.3

FuestionD 8or our dear ones and t-ose about ,-om ,e eel neutral% ,e ,is- t-em -appiness; but

or evil people ,-om ,e resent and -ate% -o, /an ,e be empat-eti/ and urt-ermore ,is- to

CBETA $ 1.14% &''1(11(') 1&


13/64

CBETA No.614

besto, -appiness upon t-em2Ans,erD e s-ould besto, -appiness upon t-em. -y2 T-ese people -ave various aspe/ts o#oodness% t-e pure /auses in t-e -arma. No, -o, /ould ,e dro,n out t-eir #oodness ,it- asin#le in/ident o resentment2 8urt-ermore% /onsider -o, t-ese individuals ,ere per-aps myrelatives and dear ones in lives past. 9o, /ould ,e -ate t-em no, and urt-er% in/ur resentmentand evil2 e ,ill be patient ,it- t-em and /onsider t-em our bene a/tors. n addition% be mind ulo t-e boundless -umaneness and virtue o our pra/ti/in# t-is -arma% ,-i/- /ontains vast po,erso kindness and /annot be lost. Moreover% /onsider t-ese ,ordsD 0 t-ere ,ere no resentment and-atred% -o, /ould patien/e /ome ort-2 atien/e /omes ort- out o resentment; resentment is our bene a/tor. 8urt-ermore% amon# t-e multitude o evils% t-e retribution or -atred is t-e ,orst; noot-er ault is more e#re#ious. Add -atred to somet-in# and its poison be/omes di i/ult to restri/t;alt-ou#- ,e ,is- to burn ot-ers% ,e are really -armin# ourselves.3 8urt-ermore% ,e are mind ul ot-ese ,ordsD 0 -ile draped ,it- t-e robes o -arma outside% pra/ti/e patien/e inside. Assramanas% -o, /an ,e indul#e in -ars- sounds and /-an#e /olors to su o/ate t-e -eart28urt-ermore% t-e eelin# skandha amon# t-e 8iveSkandhas is t-e re/eiver o evil amidst t-e ,idearray o su erin#% -o, /an ,e avoid t-e onset o su erin#% a li/tions and evils2 7ike t-orns t-at pri/k t-e body% t-e number o bitter t-orns is /ountless. T-e multitude o resentment is numerousand /annot be eliminated. s-all #uard t-em and ,ear t-e sandals o patien/e.3 Iust as t-e Budd-asaidD

%o repay hatred with hatred 8atred will only come back; 8atred and anger unavenged 0an break large army legions.

%o be free of hatred and anger s the #harma of a great man; ! petty man is hateful and angrySo cannot move this mountain.

8atred is a serious poison,%hat mutilates and mars so many; f it does not harm you,%he harm itself shall cease.

8atred is a great blindness,

!s if eyes that do not see.

CBETA $ 1.14% &''1(11(') 1*


14/64

CBETA No.614

8atred is dust and scum%hat taints the pure heart.

6ust as hatred and anger Should be removed immediately,So a venomous snake in a roomWill harm people if unremoved.

6ust so these various e$amples 3epresent countless poisons of hatred. !lways practice kindness in the heart %o put an end to hatred and anger.

T-is is t-e Samadhi oor o Kindness.

*. T-e -arma ra/ti/e or Curin# 8oolis-ness and elusion

people tend to -ave more oolis-ness and delusion% t-ey s-ould study t-e t-ree -arma pra/ti/eso /ontemplationD or t-ose ,-o are startin# to pra/ti/e% t-ose ,-o -ave been pra/ti/in# or t-ose,-o -ave been pra/ti/in# or a lon# time. t-ey ,ere startin# to pra/ti/e% t-ey s-ould be tau#-tt-ese ,ordsD 0Birt- /onditions old a#e and deat- ,-ile i#noran/e /onditions /ondu/t. Contemplate just so and do not let t-ou#-ts #o out. -en t-ou#-ts #o out to various /onditions% pull t-em ba/k#ently.3 t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese ,ordsD 0A/tivities /ondition/ons/iousness% /ons/iousness /onditions name and orm% name and orm /ondition t-e si5entran/es% t-e si5 entran/es /ondition /onta/t% /onta/t /onditions eelin#% eelin# /onditions love%love /onditions #raspin#% and #raspin# /onditions e5isten/e. Contemplate just so and do not lett-ou#-ts #o out. -en t-ou#-ts #o out to various /onditions% pull t-em ba/k #ently.3

t-ey -ave been pra/ti/in# a lon# time% t-ey s-ould be tau#-t t-ese ,ordsD 0 #noran/e /onditionsa/tivities% a/tivities /ondition /ons/iousness% /ons/iousness /onditions name and orm% name and

orm /ondition t-e si5 entran/es% t-e si5 entran/es /ondition /onta/t% /onta/t /onditions eelin#%eelin# /onditions love% love /onditions #raspin#% #raspin# /onditions e5isten/e% e5isten/es

/onditions birt-% and birt- /onditions old a#e and deat-. Contemplate just so and do not let t-ou#-ts#o out. -en t-ou#-ts #o out to various /onditions% pull t-em ba/k #ently.3

FuestionD All ,ise individuals understand ,-ile t-e rest are i#norant. -at does it mean byi#noran/e -ere2

CBETA $ 1.14% &''1(11(') 14


15/64

CBETA No.614

Ans,erD #noran/e means understandin# not-in#. #noran/e -ere means t-at it /an /reate e5isten/ein uture livesD t-e -ave s -ave none and t-e -ave:not s -ave; t-ey abandon all #oodness and #raspall evil; t-ey s-atter t-e mark o reality and are atta/-ed to illusory alseness. Iust as t-e 0Mark o

#noran/e C-apter3 saysD

Without understanding beneficial dharmas,Without knowing virtuous karma,%hey create the causes for mental knots and servants, *ike boring a hole into logs to generate a fire.

%he mind attaches to evil dharmas

While distancing and abandoning good dharmas; t is the thief that robs beings of their understanding, 3obbing understanding from the past and future too.

%houghts about permanence, bliss, true self and purity !re calculated into the Five+kand-as.Studying hard the comprehensive #harmas of the way,%hey still will not know.

>arious ve$ations are on this dangerous path,(et blind men enter them and walk.>e$ations lead to an accumulation of karma; :arma leads to the migrating return of suffering.

We grasp what we should not;We abandon instead what we should grasp; 3oaming in the dark, we chase down the wrong paths;Stomping on plants, we become lame.

We have eyes but no wisdom&&%his analogy is just so too70auses and conditions lead to e$tinction.Wisdom that understands is like the rising sun.

T-is is a brie e5planation. #noran/e and /onditions on up to old a#e and deat- are just so too.

CBETA $ 1.14% &''1(11(') 1)


16/64

CBETA No.614

FuestionD Causes and /onditions o t-e Budd-ad-arma are most pro ound% -o, /an people ,it-mu/- delusion /ontemplate /auses and /onditions2Ans,erD T-ere are t,o types o deluded individuals. Gne type is like o5 and s-eep. T-e se/ondtype /onsists o t-ose ,it- various deviant vie,s. elusion and /on usion /over t-ese deludedindividuals ,it- deviant vie,s and it is or t-em t-at t-e Budd-a said t-ey s-all /ontemplate /ausesand /onditions to learn samadhi.

4. T-e -arma ra/ti/e or Curin# T-inkin# and Attentiveness people tend to -ave more t-ou#-ts and attentiveness% t-ey s-ould study t-e -arma pra/ti/es o

n p nasati samadhi. T-ere are t-ree types o studentsD per-aps t-ere are t-ose ,-o are startin# to pra/ti/e% per-aps t-ere are t-ose ,-o -ave been pra/ti/in# and per-aps t-ere are t-ose ,-o -ave

been pra/ti/in# or a lon# time. t-ey ,ere startin# to pra/ti/e% t-ey s-ould be tau#-t t-ese ,ordsD08o/us on bein# mind ul ,-ile /ountin# in-alations and e5-alations. -et-er t-e breat- is lon# ors-ort% /ount rom one to ten.3 t-ey -ave been pra/ti/in#% t-ey s-ould be tau#-t t-ese ,ordsD0Count rom one to ten as you ollo, t-e in-alation and t-e e5-alation. T-ou#-ts and breat-in# bot- stop in a sin#le pla/e in t-e mind.3 t-ey -ave been pra/ti/in# or a lon# time% t-ey s-ould betau#-t t-ese ,ordsD 0Count as you pause and /ontemplate% turnin# t-e /ontemplation into one o purity. T-e si5 pra/ti/es o n p nasati samadhi are divided into 16 parts. -at does it mean to/ount 0one? as t-e mind noti/es t-e in-alation2 -en t-e in-alation ends% /ount Jone. -en t-ee5-alation /on/ludes% /ount Jt,o. t-e breat- is not yet /omplete and is /ounted% t-en t-at doesnot /ount. you make a mistake ,-ile you /ount rom t,o to nine% t-en start a#ain rom one. n/ountin# people% or instan/e% one and one are t,o% t,o and t,o is our% t-ree times t-ree is nine.

FuestionD -y /ount2Ans,erD Be/ause it is easier to a//ess t-e /ontemplation o impermanen/e t-at ,ay. t also stops allt-inkin# and o/us is a/"uired. T-e impermanen/e o /omin# into bein# and t-e /easin# to be ot-e body and t-e mind is similar and di i/ult to see in /ontinuity. 9o,ever% t-e impermanen/e ot-e /omin# into bein# and t-e /easin# to be o in-alations and e5-alations are easy to kno, andeasy to see. 8urt-ermore% ,-en t-e mind is tied to /ountin#% all t-inkin# and all a,areness stop%in/ludin# t-ou#-ts and a,areness about desire% an#er% ve5ation% relatives% nations% and immortality8or t-ose ,-o ,is- to pursue a pure mind and enter t-e proper pat-% t-ey must irst eliminate t-ree

orms o /rude t-ou#-t and attentiveness% t-en t-e t-ree orms o ine t-ou#-t and attentiveness.Gn/e t-e si5 types o attentiveness are eliminated% t-ey s-all a/"uire all pure d-armas. 8ore5ample% a #old di##er irst ilters out t-e pebbles% t-en eliminates t-e ine #rains% so -e ,ill ne5tobtain ine sand o #old.

FuestionD -at are /rude si/knesses2 -at are ine si/knesses2

CBETA $ 1.14% &''1(11(') 16


17/64

CBETA No.614

Ans,erD Attentiveness or desire% an#er% and ve5ation are t-e t-ree so:/alled /rude si/knesses.Attentiveness or relatives% nations% and immortality are t-e t-ree so:/alled ine si/knesses. Gn/et-ese attentivenesses are eliminated% you attain all pure d-armas.

FuestionD T-ose ,-o -ave not rea/-ed t-e pat- -ave not ended t-eir mental knots and servants.T-e si5 types o t-inkin# and attentiveness or/e t-eir ,ay into t-e mind and /reate /-aos. 9o, do,e eliminate t-em2Ans,erD A mind t-at is ,eary o t-e ,orld. roper /ontemplation /an /over but /annot uproot t-emyet. 7ater t-e attainment o t-e pat- o non:out lo, /an uproot t-e ori#ins o t-e mental knots andservants. -at is proper /ontemplation2

Seeing people with much desire suffer as they pursue desire !nd suffer too as they guard what they have attained.%hey suffer greatly in sadness and ve$ations due to loss,%hen they suffer discontent when they get their hearts' desire.

#esires are effervescent and empty, the cause of sadness and afflictions. !ll who share them should reali)e this and abandon them. 6ust as venomous snakes enter someone's room,Will bring harm if not removed immediately.

9nstable, untrue, and of no value !re the various pursuits of desire for mi$ed&up pleasures. 6ust as anar-at with the si$ supernatural powers%eaches his disciples about the attentiveness for desire saying7

(ou do not break the precepts; you keep your precepts pure.(ou do not sleep in the same room with a woman,

"ut the snakes of desire and mental knots fill the room of your mind.(ou linger out of love and joy, never being apart.

%hough you know you cannot ruin your precepts of the body,(our mind always cohabits with the fire of desire.(ou are a monk who seeks the path,What conditions lead you to indulge your mind just so-

(our parents gave birth to and raised you,(our family members cared for you and together supported you.

CBETA $ 1.14% &''1(11(') 1?


18/64


19/64

CBETA No.614

n their mind, they practice what the "uddhas are mindful of.

%herefore you should avoid thoughts unwholesome. !lways be mindful of wholesome dharmas with a joyous heart.(ou will be happy in this life and future ones too, 3eaching the path of eternal bliss that is nirvana.

f your mind collects unwholesome attentivenesses,(ou will lose your benefits and harm others too.%his is unwholesomeness where both you and lose, #rowning out too others' minds of purity.

6ust as practitioners inaranyas 3aise their hands and cry, @! bandit just robbed meA?

+omeone asks% 0 -o robbed you23T-ey say% 0 am not a raid o bein# robbed o my money. do not /olle/t money or pursue ,orldly#ain. -at money robber /an atta/k me2 a//umulate t-e various -arma je,els o #ood roots andt-e robbers o attentiveness /ome to ,re/k my #ain. /an evade robbers o material ,ealt-% t-ereare many -ideouts. T-ere is no,-ere to -ide ,-en robbers ,-o steal #oodness /ome.3

T-ese are t-e various e5-ortations on -atred and an#er. T-ese are t-e various proper/ontemplations or eliminatin# attentiveness or -atred and an#er.FuestionD 9o, do ,e eliminate attentiveness or ve5ation2

Ans,erD%here are thousands of kinds of sentient beings,>arious illnesses alternate to bother them perpetually%he thief that is death waits in ambush, always ready to assassinate;%hey drown themselves in endless suffering.

8ow can good people add ve$ations furthermore, "y being obse5uious, slanderous and harmful without kindness or humaneness- "efore they harm others, they already brought disaster onto themselves. t is forgivable for laypeople to become afflicted.

%hough this is the cause of bad karma in the world,

do not self&proclaim that cultivate goodness.

CBETA $ 1.14% &''1(11(') 1


20/64

CBETA No.614

nstead, monastics who pursue the path of purity #evelop hatred and harbor envy, 3eleasing to$ic fires in cool clouds.We should know that this evil offense is e$tremely deep.

For individuals inaranyas who become jealous,%here are arhats who read others' minds%eaching, e$horting and bitterly critici)ing7 how foolish you are, 6ealousy naturally wrecks the core of merit and virtue.

f you wish for offerings, you shall collect them yourself; !dorn yourself with various core merit and virtue.

f you do not uphold precepts, meditate, or become erudite(ou wear the dyed robes in vain and ruin your #harma body.(ou are indeed a beggar and a despised evil man, 8ow can you wish for offerings that benefit your body-

%hirst, hunger, cold, heat, and thousands of sufferings,

"eings are often trapped in these afflictions. 8ardship and maladies of the body and mind are endless, 8ow can good people add to these ve$ations-

6ust as a diseased sore is pricked with a needle4r a prisoner whose sentence is not yet decided, 8ardship entangle them and a multitude of ve$ations gather,Why would we e$acerbate them if we were compassionate-

T-ese are t-e various e5-ortations on attentiveness or ve5ation. T-ese are t-e various proper/ontemplations or eliminatin# attentiveness or ve5ation.

FuestionD 9o, do ,e eliminate attentiveness or relatives2Ans,erD e s-ould /ontemplate t-is ,ay. 7i e and deat- in t-e ,orld are led by /onditions o personal karma:: ,-o are our relatives and ,-o are not our relatives2 t is only be/ause o

oolis-ness and delusion t-at ,e a//identally develop atta/-ments and /onsider some people our

relatives. Non:relatives in past lives are no, relatives; non:relatives in uture lives are no,

CBETA $ 1.14% &''1(11(') &'


21/64

CBETA No.614

relatives; and relatives in t-is li e are not relatives in t-e past. 8or e5ample% birds per/-ed on a tree#at-er in t-e evenin# ly o in t-e mornin# a//ordin# to /onditions% amilies and relatives are t-esame ,ay. Ea/- t-inks di erently in t-is ,orld. -en /onditions #at-er% ,e are relatives; ,-en/onditions disperse% ,e are distant. T-ere are no i5ed or true /auses and /onditions or retributions.

e mutually dra, /lose to ea/- ot-er. 8or e5ample% dry sand /onditions a -and t-at rolls it and-andles it. Be/ause o t-e /ondition o #rabbin#% t-ere is union; be/ause o t-e release o t-e/ondition% t-ere is dispersion. arents raise t-eir /-ildren s-ould t-ey deserve payba/k in old a#e.T-e /-ildren ,ere -eld and nurtured% t-ere ore s-ould pay ba/k. ere ,e to a//ord ,it- t-eir,is-es% ,e ,ould be dear ones; ,ere ,e to /ontradi/t t-eir ,is-es% ,e ,ould be t-ieves. 9avin#dear ones /annot bene it us% but a/tually do -arm; -avin# no dear ones is -armless% but a/tually bene its us #reatly.

ue to /auses and /onditions% people develop love. ue to t-e /auses and /onditions o love% t-ereis /-an#e and /on/lusion. 8or e5ample% an artist ,-o paints emale ima#es is ond o t-em andatta/-ed. T-is is just so too. e develop tainted atta/-ments and t-ey mani est e5ternally. !ou -adrelatives in lives past% ,-at are you doin# or t-em in t-is li etime2 !ou /annot -elp past relatives% just as past relatives /annot -elp you. +in/e neit-er o you /an -elp one anot-er% t-ou#-ts aboutrelatives or non:relatives are in vain.

T-e ,orld is un i5ed and ,it-out bounds. Iust as anarhat tea/-es ne,ly le t:-ome dis/iples ,-omiss t-eir relativesD 0Iust as bad people ,-o ,is- to eat t-eir vomit% you are t-e same ,ay. !ou-ave already le t -ome% ,-y do you ,is- to return to love and atta/-ment2 A s-aved -ead and dyedrobes are si#ns o liberation; bein# atta/-ed to relatives% you /annot be liberated be/ause you aretied do,n by love. T-e T-ree Healms are impermanent and you transmi#rate ,it- no /ertainty.3

-et-er someone is a relative or not


22/64

CBETA No.614

FuestionD 9o, do ,e eliminate attentiveness or nations2Ans,erD pra/titioners /onstantly t-ink about t-eir /ountry o abundan/e% stability% and its many

#ood people% t-ey are al,ays led by t-e rope t-at is attentiveness or a nation. T-ey ,ill #o to pla/es o o ense and so ,ill t-eir attentiveness. people ,ere ,ise% t-ey s-ould not be atta/-ed tot-ese t-ou#-ts. -y2 T-e various o enses o a /ountry burn as seasons pro#ress. t is be/ausestarvation and e5treme ati#ue e5ist in all lands; no /ountry is al,ays at pea/e. 8urt-ermore% no/ountry is e5empt rom old a#e% si/kness% deat- and su erin#. +u erin# in t-is p-ysi/al bodyleaves only lead to su erin# in a body else,-ere. Any land t-ey #o to are not devoid o su erin#.Even i t-ere ,ere sa e and a luent /ountries% t-ere still e5ist mental knots o a li/tion t-at /reate problems or t-e mind; t-ere ore it is not a #ood /ountry. A #ood /ountry is one /apable o

eliminatin# mis/ellaneous evils and ,eakenin# mental knots and servants so t-at minds do not be/ome a li/ted. All bein#s under#o t,o types o su erin#D t-e /onstant su erin# o t-e body ando t-e mind. T-ere are no lands ,it-out t-ese t,o types o su erin#. 8urt-ermore% some lands aree5tremely /old ,-ile some lands are e5tremely -ot% some lands e5perien/e amine% some landse5perien/e pla#ue% some lands -ave many t-ieves% and some lands -ave anar/-y. e s-ould not beatta/-ed to t-e ne#ative t-ou#-ts about t-ese various lands.

T-ese are t-e various proper /ontemplations to eliminate attentiveness or nations.

FuestionD 9o, do ,e eliminate attentiveness or immortality2Ans,erD e s-ould tea/- pra/titioners% i t-ey ,ere born in #ood amilies% belon#ed to a superior/lan% or -ad ,innin# talents% skills% stren#t- or pro,ess; t-ey s-ould not -eed any o t-is. -y2 Att-e time o deat- or everyone% re#ardless o ,-et-er t-ey are youn# or old% elite or lo,ly in /lass%and possessin# ,-atever skill or stren#t-% t-e body is t-e /ause and /ondition or all sadness anda li/tions. T-ose ,-o are at pea/e% be/ause t-ey -ave e,er opinions and lon#er li espans% aredeluded individuals. -y2 t is be/ause t-e /ause and t-e base o sadness and a li/tions are t-e

our elements. T-e our elements /reate orm like t-e our venomous snakes and t-ey do notsupport ea/- ot-er. +o ,-o is at pea/e2 T-e e5pe/tation t-at an e5-alation ,ill enter a#ain is not to be trusted. 8urt-ermore% ,-en people #o to sleep% t-ey -ope and e5pe/t t-at t-ey ,ill ,ake up. T-is p-enomenon is not to be trusted. T-e matter o deat- al,ays arrives ollo,in# in/eption on to olda#e. 9o, /an ,e trust talk o immortality orever ,-en deat- is imminent2 8or e5ample% murderersstab ,it- a kni e or s-oot ,it- arro,s be/ause t-ey -ave no sympat-y and al,ays ,is- to kill. nli e and t-e ,orld% t-e po,er o deat- is t-e #reatest. Not-in# /an over/ome t-e mi#-ty or/e odeat-. in lives past% none o t-e people ,-o are most ,onder ul ,ere able to es/ape deat-% no#reatly ,ise individuals no, /an over/ome deat-. T-ey /annot evade it ,it- tender pleas or /leverde/eptions; t-ey /annot avoid deat- by up-oldin# t-e pre/epts or bein# dili#ent in pra/ti/e eit-er.

CBETA $ 1.14% &''1(11(') &&


23/64

CBETA No.614

T-ere ore% you s-ould kno, t-at -uman lives are endan#ered% ra#ile and /annot be relied upon atall times. o not trust t-e /onstant /al/ulations about a li e o lon#evity. All t-ese t-ieves o deat-al,ays remove people% murderin# t-em be ore t-ey are old.

Iust as anarhat tea/-es dis/iples a li/ted by all t-ese a,arenesses says% 0 -y do you not kno, todetest t-e ,orld and enter t-e pat-2 -y do you -ave t-ese attentivenesses2 +ome people are dead be ore birt-. +ome die durin# birt-% ,-en breast: ed% ,-en ,eaned% durin# /-ild-ood% durin# t-eir prime or durin# old a#e. T-e -arma Healm o deat- is in t-e midst o all t-ese periods. 8ore5ample% trees and lo,ers. -en lo,ers bloom% t-ey all; ,-en ruits are bore% t-ey all; ,-en t-e

ruits are not yet ripe% t-ey all. T-ere ore you s-ould kno, to dili#ently apply your e orts and pursue t-e pat- o pea/e. o not trust t-e mi#-ty t-ie ,-o lives ,it- you. T-is t-ie is like a ti#er

t-at /leverly /on/eals itsel . Iust as t-e t-ie o deat- al,ays tries to kill% t-e e5isten/e o t-e ,orldis empty like ,ater bubbles. -y do you say you ,ill ,ait to enter t-e pat-2 -o /an #uaranteeand /laim t-at you ,ill de initely a#e and be able to ,alk t-e pat-2 8or e5ample% a #iant tree on asteep /li /ollapses at its roots due to -eavy storms above and -eavy loods belo,. -o ,ill believe t-at t-is tree ,ill remain or lon#2 T-e -uman li e is just so too; ,e /annot trust it even ora brie moment.

A at-er is like a seed% a mot-er is like a ine land% t-e o enses and blessin#s o /auses and

/onditions in past lives are like t-e moisturi@in# rain. +entient bein#s are like #rains; t-e /y/le o birt- and deat- is like a -arvest /olle/tor. T-e ,isdom and virtues o all -eavenly and -uman lords%su/- as -eavenly kin#s ,-o aided #od in battlin# and de eatin# t-e armies o asuras% allo, t-em toenjoy various deli#-ts most supreme and radiant; and yet t-ey return to dro,n in darkness.T-ere ore do not believe in immortality and pro/laim% 0 ,ill do t-is today and do t-at tomorro,and t-e day a ter.3

T-ese are t-e various proper /ontemplations on eliminatin# attentiveness or immortality.

By irst eliminatin# /rude t-ou#-ts and attentiveness in t-is ,ay and eliminatin# ine t-ou#-ts andattentiveness later% t-e mind be/omes puri ied and birt- in a proper pat- o//urs and all mental knotsand servants vanis-. 8rom t-ese% t-e pla/e o pea/e is rea/-ed. T-is is t-e so:/alled result oleavin# -ome. T-e mind a/"uires ease. T-e t-ree karmas be/ome most pure and t-ey are never/on/eived a#ain. By readin# various sutras and be/omin# erudite% t-ey immediately attain t-eirretribution. At t-e time o t-is attainment% t-ey ,ill not -ave broken t-e armies o demon kin#s invain; t-ey ,ill immediately a/"uire t-e title o bein# oremost in boldness. T-eir a li/tionsre#ardin# t-e ,orld are about to /ease% and yet t-at is not /onsidered -ealt-y. -at is /onsidered-ealt-y is ,-en% ,it- virtuous and ,ondrous po,ers% t-ey are able to smas- t-e t-ieves o

CBETA $ 1.14% &''1(11(') &*


24/64


25/64

CBETA No.614

alse and illusory; t-eir /omin# into bein# and /easin# to be are impermanent. Contemplate just so.E5-alations are led:in by t-e /auses and /onditions o t-e nose and t-e mout- ,-ile t-e /auses and/onditions o t-e mind s stirrin# produ/es in-alations. Con used individuals do not kno, and/onsider t-ese 0my breat-s.3 Breat- is air and no di erent t-an air outside; eart-% ,ater% ire% andspa/e are just so too. T-e /auses and /onditions o t-e ive elements /ombine and produ/e/ons/iousness. T-e same ,it- /ons/iousness% in t-at is does not e5ist be/ause o t-e sel . T-e same#oes or t-e 8iveSkandhas% t-e T,elve Entran/es% and t-e Ei#-teen p-oldin#s too. T-ere orekno, t-at t-e pursuit o in-alation and e5-alation is /alled ollo,in#. Gn/e you are amiliar ,it-t-e met-od o ollo,in#% pra/ti/e t-e met-od o stoppin#. T-ose ,-o pra/ti/e t-e met-od ostoppin# stops /ountin# as t-e mind stills% attention is on t-e #ates o t-e air as t-ey are mind ul ot-e in and out breat-.

FuestionD -y2Ans,erD To end t-ou#-ts and attentiveness so t-at t-e mind is not s/attered. -ile ollo,in# t-e breat- and /ountin# it% t-e mind is not stable be/ause o t-e many disruptions to t-e mind. Fuit/ountin# and t-e mind is at leisure ,it- little ,ork; -en/e t-e mind is sin#le:pointed ,-ile it ismind ul o t-e in and out breat-. 8or e5ample% a #uard stands by t-e door and observes t-e /omin#sand #oin#s o people. T-e mind at a stop is t-e sameD it kno,s ,-en t-e breat- is e5-aled% #oin#

rom t-e navel to t-e /-est% t-roat% t-en t-e mout- and nose. -en t-e breat- is in-aled% it movesrom t-e nose and mout- to t-e t-roat% /-est% and t-en t-e navel. By i5in# t-e mind on one pla/e% it

is /alled 0stoppin#.3 8urt-ermore% residin# in t-e met-od o stoppin# is /ontemplation. T-e /omin#into bein# and t-e /easin# to be o t-e 8iveSkandhas durin# in-alation is distin/t; t-e /omin# into bein# and t-e /easin# to be o t-e 8iveSkandhas durin# e5-alation is distin/t. -en t-e mind iss/attered% t-e /ontemplation disappears. By /ontemplatin# sin#ularly% /ontemplation #ro,s% ,-i/-is /alled t-e met-od o /ontemplation. By leavin# be-ind t-e /ruder met-od o /ontemplation andabandonin# d,ellin# on t-e #ates o t-e breat-% you kno, t-at breat-s are impermanent. T-is is/alled t-e Turnin# Contemplation. Contemplatin# t-at t-e 8iveSkandhas are impermanent% bein#mind ul t-at t-e produ/tion and e5tin/tion o in-alations and e5-alations are impermanent% seein#

t-at t-e start o t-e irst breat- /omes rom no,-ere% t-en /ontemplatin# t-at t-ere is no tra/e a tert-e breat- in t-at breat-s e5ist due to a /ombination o /auses and /onditions and disappear due tot-e dispersion o /auses and /onditions is /alled t-e met-od o Turnin# Contemplation.

Eliminate t-e 8ive Coverin#s and all a li/tions. Alt-ou#- you irst be/ome amiliar ,it- stoppin#and /ontemplatin# a li/tions% impurities and a s/attered mind% no, t-e mind alone -as be/ome pure be/ause o t-is -arma o purity. 8urt-ermore% t-e earlier and di erent studies o/ontemplation are similar to t-e pat- o bein# mind ul o in-alations and e5-alations% no, t-e non:out lo, pat- is similar to t-e pat- o out lo, by pra/ti/in# #ood deeds. T-is is /onsidered purity.

CBETA $ 1.14% &''1(11(') &)


26/64

CBETA No.614

8urt-ermore% t-ou#-ts stop ,-ile initially /ontemplatin# t-e body and #radually all t-ou#-ts aboutt-e body stop. Ne5t% t-ou#-ts about t-e pains o pra/ti/e stop. it- t-is% t-e impure pat- o out lo,is distant and t-ou#-ts abide in t-e -arma no,. Contemplate t-e 16 ra/ti/es ,-ile bein# mind ulo t-e in and out breat-s and a/"uire t-e d-armas o ,armt-% summit% patien/e% oremost in t-e,orld% patien/e ,it- su erin# and on up to /ompre-ensive ,isdom ,it-out learnin#. T-is is /alled purity.

T-e initial means o in-alation in t-e 16 ra/ti/es are t-e +i5 Bn p na ra/ti/es. t is t-e same ,it-e5-alation. +in#le:mindedly be mind ul o t-e in-alations and e5-alations ,-et-er lon# or s-ort.8or e5ample% someone ,-o is ri#-tened /limbs up a mountain. er-aps -e is /arryin# a -eavy loador pantin#% so -is breat-s are relatively s-ort. -e ,ere to #et some rest ,-ile under e5treme

pressure at t-at point% -e ,ould be -appy; it is as i -e #ot some -elp and ,as released rom jail. +o-ere -is breat- is lon#. All breat-s belon# to t-ese t,o /ate#ories; t-ey are eit-er lon#er or s-orter.9en/e ,e talk about ,-et-er breat-s are lon# or s-ort. it- t-em% ,e pra/ti/e t-e si5 types o

n p nasati. e are mind ul o -o, all breat-s pervade t-e body and t-e /omin#s and #oin#s ot-e breat-s. e /ontemplate all in-alations and e5-alations o t-e entire body. Gur a,areness andkno,in# /over t-e body rom t-e toes to all t-e pores like ,ater seepin# into sand. T-e a,arenessand kno,in# o e5-alations /over all pores% rom t-e eet to t-e -air% are like ,ater seepin# intosand too. Iust as t-e bello, is ull ,-et-er air is enterin# or e5itin#; air enterin# and e5itin# t-enose and mout- are t-e same ,ay. Contemplate t-e entire body and see t-at it is ,-ere t-e airtravels t-rou#-out% just like -oles to lotus roots or a is- net. 8urt-ermore% t-e mind does not/ontemplate t-e in and out breat-s o t-e mout- and nose alone% it also observes in-alations ande5-alations t-rou#-out all -air pores and t-e nine apertures. T-ere ore ,e kno, t-at breat-s pervade t-e body and /ir/ulate despite t-e p-ysi/al body.

Also% on bein# mind ul o in-alations and e5-alations. -en irst startin# to learn about breat-in#%i our bodies ,ere la5% sleepy or -eavy% ,e ,ould abandon it /ompletely. As our bodies be/omeli#-ter and so ter indhy na samadhi% ,e are -appy. Also% on bein# mind ul o t-e breat-s #oin# inand out:: it eliminates la5ness% sleepiness% and -eaviness o t-e mind. t rea/-es a li#-tness in t-emind and tenderness t-at are enjoyed dependin# on t-e type odhy na samadhi. 8urt-ermore%t-ou#-ts about in-alations stop; ne5t% t-e pain o /ir/ulation stops be/ause t-ou#-ts about t-e bodystop. No, t-at ,e really do stop t-ou#-ts about pain% ,e are truly deli#-ted. 8urt-ermore% ,ealready kno, t-e true marks o t-e body and no, ,is- to kno, t-e true marks o t-e /ountin#met-od in t-e mind; t-ere ore ,e are deli#-ted. Also% ,e love t-e joy rom bein# mind ul oin-alations and e5-alations% and bein# mind ul o in-alations and e5-alations add to our deli#-t%,-i/- is /alled joy. 8urt-ermore% ,-en t-e mind is pleased initially% it is /alled joy; later a deli#-t

pervades t-e entire body and is /alled joy. 8urt-ermore% t-e joy o pain durin# 8irst #hy na and

CBETA $ 1.14% &''1(11(') &6


27/64

CBETA No.614

+e/ond #hy na are /alled deli#-t ,-ile t-e joy o pain durin# T-ird #hy na is /alled eelin#s o joy t-at enjoy various a/tivities o t-e mind. Also% in bein# mind ul o t-e breat- /omin# and #oin#%all produ/tion and e5tin/tion d-armas o t-e mind% tainted or untainted d-armas o t-e mind%d-armas o a s/attered or /olle/ted mind% proper or deviant d-armas o t-e mind and su/- marks ot-e mind are /alled t-e mind s a/tivities. -en t-e mind is makin# deli#-t% it irst eels t-e deli#-tso bein# mind ul o in-alations and e5-alations. Ioy does not /ome ort- on its o,n% rat-er% it is/reated by t-e mind; t-ere ore it is about t-e makin# o deli#-t.

FuestionD -y do ,e make deli#-t on purpose2Ans,erD As an antidote to t,o mindstatesD eit-er a mindstate t-at is s/attered or /olle/ted. Iust ast-e mind a/ts to trans/end a li/tions% t-e mind t-ere ore /reates joy ,it- mind ulness.8urt-ermore% i t-e mind is not pleased% en/oura#e it to be/ome more deli#-ted. -en t-e mind is bein# #at-ered% also be mind ul o in-alations and e5-alations. t-e mind is not o/used% or/e it be/ome o/used. Iust as t-e +utra says% 0A o/used mind is t-e pat-; a s/attered mind is not t-e pat-.3 -en t-e mind is bein# liberated% also be mind ul o in-alations and e5-alations. yourt-ou#-ts are not ree% or/e t-em to be/ome ree. 8or e5ample% a s-eep enters t-e bus-es ,ill be/overed by t-ose bus-es. eople trans/end #radually. -en t-e mind is reein# itsel o all t-eknots o a li/tion% it is t-e same ,ay. T-is is /alled t-e stoppin# o t-ou#-t in developin#liberation. Contemplate impermanen/e also means bein# mind ul o in-alations and e5-alations.Contemplate all d-armas as impermanent; at t-e same time be mind ul o in-alations and

e5-alations. Contemplate all d-armas as impermanent% produ/tion and e5tin/tion are empty and,it-out a sel . At t-e time o produ/tion% all d-armas are born out o emptiness; at t-e time oe5tin/tion% all d-armas /ease in emptiness. T-ere is no man% no ,oman% no person% no doin#% andno re/eivin#% ,-i/- is /alled a//ordin# ,it- t-e Contemplation o mpermanen/e.

Contemplate t-e releasin# and dispersin# o /onditioned d-armas ,-ile bein# mind ul o t-eimpermanen/e o in-alations and e5-alations is /alled releasin# and dispersin#. All /onditionedd-armas mani est and emer#e in t-e present ,orld due to a /ombination o past /auses and

/onditions. T-ey disperse be/ause /auses and /onditions deteriorate. To /ontemplate in t-is ,ay is/alled t-e Contemplation o Heleasin# and ispersin#. Contemplate t-e partin# o t-e knot odesire ,-ile bein# mind ul o in-alations and e5-alations. A mind apart rom all mental knots is t-e

oremost -arma. T-is is /alled t-e Contemplation o A//ordin# ,it- t-e artin# o esire. As/ontemplation ends% also be mind ul o in-alations and e5-alations. All t-e su erin# o mentalknots and servants s-all end t-ere; t-at is t-e pla/e o pea/e and stability. T-is is /alled t-eContemplation o A//ordin# ,it- an End. Contemplate abandonment ,-ile bein# mind ul oin-alations and e5-alations. Abandonin# all tainted love% a li/tions over t-e body and mind% t-e8iveSkandhas% and all /onditioned d-armas means oremost pea/e and stability. T-is/ontemplation is /alled A//ordin# ,it- t-e +toppin# and Contemplatin# o -arma T-ou#-ts.

CBETA $ 1.14% &''1(11(') &?


28/64

CBETA No.614

T-ese are /alled t-e 16 ra/ti/es.

). T-e -arma ra/ti/e or Curin# iver#en/eT-e i t- pra/ti/e /ures a/tions t-at are diver#ent% /overin# people ,it- -eavy o enses ,-o besee/- t-e Budd-a. T-ese individuals are tau#-t to o/us on t-eSamadhi o bein# Mind ul o t-eBudd-a. T-ree types o individuals pra/ti/e t-eSamadhi o bein# Mind ul o t-e Budd-aD per-apst-ere are t-ose ,-o are startin# to pra/ti/e% per-aps t-ere are t-ose ,-o -ave been pra/ti/in# and per-aps t-ere are t-ose ,-o -ave been pra/ti/in# or a lon# time. t-ey ,ere startin# to pra/ti/e%t-ey s-ould #o to a Budd-a ima#e. er-aps t-ey s-ould be tau#-t to look at and /ontemplate t-e

ine eatures o t-e Budd-a ima#e. Ea/- eature is /lear in t-eir minds as t-ey /on/entrate onabsorbin# t-em until t-ey return to a "uiet pla/e. As t-eir mind s eye /ontemplates t-e Budd-aima#e so t-at t-eir t-ou#-ts do not turn% t-ey o/us on t-e ima#e and reje/t ot-er t-ou#-ts. Gt-ert-ou#-ts are #at-ered:in so t-at t-e t-ou#-ts are al,ays on t-e ima#e. t-e mind does not abide%t-e master s-ould tea/- t-em sayin#% 0!ou s-ould reprimand your mindD you -ave su eredin/al/ulable o enses t-rou#-out boundless birt-s and deat-s and repeatedly a/e various orms osu erin# ,it-out e5/eption. you ,ere in t-e -ells% you s,allo,ed and drank li"uid /opper andate burnin# iron pellets. you ,ere in t-e animal realm% you ate e5/rement and /-e,ed #rass. you ,ere amon# t-e -un#ry #-osts% you su ered starvation. you ,ere in t-e -uman realm% youe5perien/ed poverty and -ards-ip. you ,ere in t-e -eavens% you ,ere sad and a li/ted over t-eloss o desire. t is be/ause you are al,ays ,it- me t-at e5perien/e t-ese p-ysi/al and mental

a li/tions and endless su erin#. s-all dis/ipline you no,. !ou ,ill ollo, me. ,ill no, tie youto one pla/e; ,ill never a#ain be trapped be/ause o you and urt-ermore su er -ards-ip andvenom. !ou al,ays trap me% so no, s-all trap you.3

o t-is /ontinuously and t-e mind ,ill not be s/attered. At t-at time% t-e mind s eye ,ill see t-eli#-t rom t-e eatures o a Budd-a ima#e. T-ey ,ill be no di erent t-an ,-at t-e les- eyes see.9ave t-e mind d,ell like t-is is /alled t-e Be#inners Contemplation. At t-at time you s-ould

urt-er t-ink% 0T-is is an ima#e o ,-om2 t is t-e eatures o t-e ima#e o +-akyamuni Budd-a in

t-e past. Iust as see t-e Budd-a ima#e no,% t-e ima#e never /ame and never ,ent. n t-is ,ay%t-ink about seein# t-is past Budd-a ,-o made t-e universe "uake ,-en -e irst des/ended. T-eBudd-a -ad *& -allmarks o a #reat manD

1. ell:supported and even soles.&. T-ousand:spoked ,-eels arise beneat- t-e sole o t-e eet.*. T-e in#ers and toes are lon#.4. T-e -eels are proje/tin#.

). T-e -ands and eet are net:like.

CBETA $ 1.14% &''1(11(') &


29/64

CBETA No.614

6. T-e ankles are raised -i#- and evenly.?. T-e lo,er part o t-e le# is like an antelopeLs.

. T-e arms -an# past belo, t-e knees ,-en -e is standin#.

. T-e #enital is ,ell:-idden.1'. A rame like Nya#rod-a.11. +in#le -airs arise% t-ey to ea/- pore.1&. T-e -air pointin# up,ards; dark% bla/k in /olor% turnin# in rin#s to t-e ri#-t.1*. T-e skin s-ines like #old.14. An aura t-e diameter o t,o meters around t-e body.1). +kin t-at is t-in and re ined.16. +even parts o -is body are ull.1?. T-e areas belo, -is armpits are even and ine.1 . T-e upper part o t-e body is lion:like.1 . A tall and strai#-t body.&'. T-e s-oulders are evenly rounded.&1. T-ere are orty teet-.&&. T-ere are no #aps bet,een t-e teet- and t-eir roots are deep.&*. T-e our /anine teet- are /rystal and rounded.&4. T-e ja, is lion:like.&). T-e e5perien/e o t-e inest tastes ,-en tastin#.

&6. A mi#-ty ton#ue t-at is ,ide% lon# and t-in.&?. T-e voi/e o "rahm t-at is deep and ar:rea/-in#.& . A voi/e like akalavinka bird.& . T-e eyes are very blue.*'. T-e eyelas-es are like t-ose o a /o,.*1. T-e /ro,n o -is -ead protrudes ,it- a /a,l.*&. T-e ,-ite ilament bet,een t-e eyebro,s is lon#% ine and /ir/les to t-e ri#-t.

8urt-ermore% -e -ad ' se/ondary /-ara/teristi/s.

1. T-e /ro,n o -is -ead /annot be seen.&. 9is nose is strai#-t and tall and -is nostrils are not overtly visible.*. 9is eye bro,s are like t-e ne, moon and t-e /olor o blue lapis [email protected]. 9is ears are ine.). 9is body is like N r yaa.6. 9is joints are like -ooks.

?. 9e turns about like t-at o a kin#:elep-ant.

CBETA $ 1.14% &''1(11(') &


30/64

CBETA No.614

. 9e ,alks our in/-es o t-e #round ,-ile leavin# imprints on t-e #round.

. 9is in#ernails and toenails are t-in and s-one ,it- a rosy tint.1'. 9is knees -ave no protrudin# knee/aps.11. 9is body is ree o impurities.1&. 9is body is so t.1*. 9is body is not /rooked.14. 9is in#ernails and toenails are smoot- and rounded ,it-out rid#es.1). 9is in#erprints and toe prints are like adorned dra,in#s o various /olors.16. 9is veins are deep and not readily visible.1?. 9is ankles are deep and not readily visible.1 . 9is body is al,ays radiant.1 . 9is body is al,ays re res-ed and never ,ilts.&'. 9is body is illed out /on/eived in Mar/- and born in 8ebruaryO.&1. 9e is di#ni ied.&&. 9e is at pea/e ,-ile standin# standin# unmoved like a royal o5O.&*. 9is mi#-t s-akes up everyt-in#.&4. All enjoy be-oldin# -im.&). 9is a/e is not lon#.&6. 9is appearan/e is upri#-t and not sedu/tive.&?. 9is lips are t-e /olor o apples.

& . 9is a/e is ull.& . 9is voi/e is deep.*'. 9is navel is round% deep% and not protrudin#.*1. 9is -air s,irls to t-e ri#-t.*&. 9is -ands and eet and ull.**. 9is -ands and eet are auspi/ious previous versions say t-ey /an #rasp in,ardly and

out,ardlyO.*4. T-e lines in -is palms and on -is soles are /lear and strai#-t.

*). T-e lines in -is palms are lon#.*6. T-e lines in -is palms are /ontinuous.*?. All evil bein#s are deli#-ted at t-e si#-t o -im.* . 9is a/e is lar#e and -andsome.* . 9is a/e is like a moon.4'. Bein#s are not ri#-tened by t-e si#-t o -im.41. 9is pores emit a ra#ran/e.4&. 9is mout- emits a ra#ran/e.4*. 9e -as t-e demeanor o a lion.44. 9e -as a beauti ul #ait% like t-at o a kin#:elep-ant.

CBETA $ 1.14% &''1(11(') *'


31/64

CBETA No.614

4). 9e -as a beauti ul #ait% like t-at o a s,an.46. 9is -ead is like a +a ala ruit t-is ruit is neit-er round nor lon#O.4?. 9is voi/e /ontains a ull ran#e t-e Budd-a is replete ,it- 6' types o voi/eO.4 . 9is teet- are s-arp.4 . Not-in# named -ere be/ause t-ere are no C-inese terms or t-isO.)'. 9is ton#ue is lar#e and red.)1. 9is ton#ue is t-in.)&. 9is body -air is an imma/ulate /olor o pure red.)*. 9is eyes are lon# and ,ide.)4. 9is apertures are ull -e is replete ,it- t-e marks o t-e nine aperturesO.)). 9is -ands and eet are rosy like t-e /olor o lotuses.)6. 9is stoma/- is not readily seen and does not protrude.)?. 9is stoma/- is not /onve5.) . 9is body is still.) . 9is body is -eavy.6'. 9is body is lar#e.61. 9is body is lon#.6&. 9is -ands and eet are ull and /lean.6*. 9e -as a brilliant aura around -im% ,-i/- s-ines on -im ,-ile -e ,alks.64. 9e is impartial to,ard sentient bein#s.

6). 9e is not atta/-ed to tea/-in# and is not #reedy or dis/iples.66. 9is voi/e rea/-es t-e entire audien/e ,it-out de i/ient or e5/ess.6?. 9e speaks t-e -arma ,it- a voi/e t-at a//ords ,it- t-e audien/e.6 . 9e is not -indered by lan#ua#e.6 . 9e speaks t-e -arma /ontinuously and se"uentially.?'. All bein#s ,-o be-old -im /annot kno, -im /ompletely by si#-t.?1. Bein#s never tire o seein# -im.?&. 9is -air is lon#.

?*. 9is -air is ine.?4. 9is -air is neat.?). 9is -air does not split.?6. 9is -air is so t.??. 9is -air is t-e /olor o dark lapis la@uli.? . 9is -air /urls up,ard.? . 9e -as a ull -ead o -air.

'. 9e -as t-e /-ara/ter o virtue on -is /-est and t-e /-ara/ter o auspi/iousness on -is -andsand eet% t-e li#-t o ,-i/- s-ines upon in inite ,orlds.

CBETA $ 1.14% &''1(11(') *1


32/64

CBETA No.614

pon birt-% -e ,alked seven steps and uttered important ,ords. 9e le t t-e -omeli e% dili#ently pra/ti/ed as/eti/ism and tamed t-e demon army beneat- t-e Bod-i Tree. n t-e latter part o t-eni#-t ,-en da,n irst arrived% -e reali@ed E"ual and roper Enli#-tenment. 9is luminous eatures,ere /lear and s-one ar t-rou#-out t-e ten dire/tions ,it-out e5/eption. A/ross t-e sky% musi/,ere sun# and played as o erin#s% lo,ers rained do,n like a ra#rant do,npour. All bein#s ,erein initely reverent. 9e traveled t-e Triple Healm alone and turned to #lan/e like a kin#:elep-ant. 9e be-eld t-e tree o enli#-tenment as -e irst turned t-e -arma ,-eel. Celestial bein#s a,oke and/erti ied to t-e pat- and rea/-ed nirvana. T-e p-ysi/al Budd-a in t-is ,ay inspired /ountlesslymany bein#s so t-ey o/used on bein# mind ul o t-e Budd-a and not t-ink about any e5ternal/onditions. -en t-eir t-ou#-ts /ondition t-e e5ternals% t-ey are #at-ered:in. T-is ,ay% t-ou#-ts donot be/ome s/attered; -en/e at t-at time% bein#s see one Budd-a% t,o Budd-as% and even all p-ysi/al bodies o Budd-as in endless ,orlds t-rou#-out t-e ten dire/tions. As lon# as t-ey ,is-ed%t-ey ,ill see t-em. +in/e t-ey see t-e Budd-as and -ear t-em speak t-e -arma% t-ey may ask"uestions so t-at t-e Budd-a speaks t-e -arma to unravel t-eir nets o doubt. 9avin# a/"uired t-emet-od o bein# mind ul o t-e Budd-a% you s-all urt-ermore be mind ul o t-e meritorious

-arma body o t-e Budd-a ,itin inite #reat ,isdom% bottomless kno,led#e% and an in/al/ulable"uantity o virtue.

%ath gataC%atha is t-e same as gata,,-i/- means understandin#% trut-% t-e pat- o pea/e or all sa#es /omin#.T-e Budd-a t-us /omes; urt-ermore% never /omes be/ause e5isten/e is in t-e uture.O

!rhat T-e opposite o a /on used ool.O ! Carhatmeans killer o t-ieves. T-e Budd-a takes patien/e as armor% vi#or as s-ield%dhy na samadhi as bo,% and,isdom as arro,. Killin# arro#an/e and ot-er t-ieves #ive -im t-e name% killer o t-ieves.O

Samyak T-e opposite o dimness.OSabuddha samya means true.Sabuddha means enli#-tenin# to all% enli#-tenin# to t-e /ause o su erin#%t-e /ause and pra/ti/in# or nirvana. T-e our proper understandin#s and vie,s truly /annot be turned and are

/ompre-ensive ,it-out remainder; t-ere ore /alled true enli#-tenment o all.O

>idya T-e opposite o endin# t-e ni#-t.O

0ara a Cvidyameans understandin#. 0arana means #ood /ondu/t. nderstandin# re ers to t-ree types. By pra/ti/in# pure /ondu/ts% -e alone be/omes t-e #reatly enli#-tened ,it-out a tea/-er% t-ere ore -e understands

#ood /ondu/ts.O

Sa panna per e/tly [email protected] understandin# ,ell% attains ,ell% or arti/ulates aultlessly.O *oka&vid C t-e opposite o loka% ,-i/- means ,isdom. T-e ,ise one kno,s t-e /auses o t-e ,orld and t-e end ot-e pat-; t-ere ore -e is /alled ,isdom o t-e ,orld. 9e -as t-e ,isdom to kno, t-e ,orld.O

!nuttar ( t means t-e unsurpassed d-arma o #oodness and sa#ely ,isdom. t #uides all #reatly virtuous ones.

None o t-e in inite bra-m #ods% demons and t-e multitude o sa#es is /omparable to -im% not to mention

CBETA $ 1.14% &''1(11(') *&


33/64

CBETA No.614

surpassin# -im. T-e Budd-a s -onorable virtues are #reat% t-ere ore it means unsurpassed.O

Purusa&damyaCPurusameans #reat -ero. #amya means able to speak% able to trans orm% -ero% anddis/iplinarian. it- #reat kindness% #reat /ompassion and #reat ,isdom% t-e Budd-a sometimes speak tenderly and

elo"uently% sometimes bitterly and ur#ently% or -e models t-e tea/-in#. 9e dis/iplines in t-is ,ay so t-at no bein#s

be/ome lost on t-e pat-. T-e Budd-a is t-ere ore /alled t-e tamin# -ero and d-arma dis/iplinarian.O Sarathi

sta T-e opposite o /ompletely -un#ry.O #eva&manu y a T-e opposite o a ,illin# slave. t means tea/-er o #ods and -umans ,-o /an /ompletely ree all people o t-eir a li/tions and al,ays d,ell in t-e supreme d-arma o non:retreat.O

"uddha "hagav t ra/ti/in# t-e impossible in t-e past% present and uture. Kno, and pra/ti/e all endin# andunendin# d-armas. nderstandin# everyt-in# rom sittin# underneat- t-e Bod-i tree% -e is t-ere ore /alled Budd-a "hagav t . t means -e is one ,it- a #reat reputation. 8urt-ermore bha means emale #enitalia and vat means spitout. 8orever abandonin# t-e emale #enitalia; -en/e spittin# out emale #enitalia.O

At t-at time% be mind ul urt-ermore o t-e spiritual virtues o t-e t,o Budd-as% t-ree% our% iveBudd-as and even in inite o t-em t-rou#-out spa/e and t-e realms too. Ne5t% return to seein# oneBudd-a. Be able to see one Budd-a as Budd-as t-rou#-out t-e ten dire/tions; be able to seeBudd-as t-rou#-out t-e ten dire/tions as one Budd-a. Iust as individuals /an per/eive one /olor ast-e /olors #old% silver% /rystal% and lapis la@uli a//ordin# to t-eir individual pleasure.

At t-at time% /ontemplate only t,o t-in#sD t-e body o t-e Budd-a in spa/e and t-e merits andvirtues o t-e Budd-a. 9ave no ot-er t-ou#-ts. At t-e time ,-en t-e mind is at ease and t-ou#-tsdo not roam and be/ome s/attered% you ,ill reali@e t-eSamadhi o bein# Mind ul o t-e Budd-a. t-e mind ,anders and t-ou#-ts are on t-e ive sense obje/ts or t-e si5 types o attentivenesses% t-enyou s-ould en/oura#e and e5-ort yoursel to dis/ipline your mind. Contemplate t-en% t-at t-e-uman body is di i/ult to a/"uire and t-e Budd-ad-arma is di i/ult to en/ounter; t-ere ore% it issaid t-at t-e sun is bri#-test amon# all li#-ts and t-e ,isdom o t-e Budd-a is t-e oremost amon#all ,isdom. -y2 T-e Budd-a is e5tremely /ompassionate or t-e sake o all% savin# bein#s ,it--is -ead% eyes% marro, and brain. 9o, /an you be la5 ,it- your mind and not /on/entrate on bein#mind ul o t-e Budd-a and disappoint t-eir tremendous #ra/e2 9ad t-e Budd-a not emer#ed in t-e,orld% t-ere ,ould be no -uman pat-% t-e pat- odevas or pat- to nirvana. someone ,ere to o ers/ented lo,ers or o er t-eir bones% les-% blood% and marro, to /onstru/t stupas% -e /annot/ompare to a pra/titioner ,-o o ers t-e -arma so t-at ot-ers rea/- nirvana% t-ou#- t-at ,ouldstill leave -im o,in# t-e Budd-a. Even i you reap not-in# rom bein# mind ul o t-e Budd-a% yous-ould nevert-eless be dili#ent and o/used% never or#ettin# to repay t-e kindness o t-e Budd-a.

9o, /an bein# mind ul o t-e Budd-a allo, you to rea/- all t-e samadhis and ,isdom o

CBETA $ 1.14% &''1(11(') **


34/64

CBETA No.614

Budd-a-ood ,it-out /on/entration2 ra/titioners s-ould al,ays /on/entrate and not let t-eir minds be s/attered% so t-ey may see t-e Budd-a and ask "uestions. T-is is /alled t-eSamadhi o bein#Mind ul o t-e Budd-a% ,-i/- eliminates diver#en/e and ot-er serious o enses.%he Sutra of Sitting #hy na Samadhi8as/i/le

%he Sutra of Sitting #hy na Samadhi8as/i/le Translated by Tripitaka Master Kumarajiva o !ao"in#

At t-at time t-e pra/titioners may -ave rea/-ed sin#le:pointed /on/entration o t-e mind but -avenot yet a/-ieved samadhi. T-ey are still disturbed by t-e a li/tions o t-e esire Healm. T-eys-ould a/t e5pediently and urt-er learn about t-e 8irst #hy na and abandon love and desire. 9o,do t-ey abandon t-em2 Contemplate e5/essive desires in t-e esire Healm as bein# impure and asan array o un,-olesomeness. T-ey s-ould be mind ul o t-e 8irst #hy na as pea/e ul and joyous.9o, do t-ey /ontemplate desire2 Kno, t-at desire is impermanent and t-e enemy o merit andvirtue; it is like illusion and trans ormation% empty and unattainable. Be ore be/omin# mind ul% t-edeluded mind is already disturbed% not to mention ,-en it is s,at-ed by lust. eople atta/-ed todesire ,ill never be at pea/e in t-e pleasurable pla/es o t-e -eavens% not to mention t-e -umanrealm. T-ey are insatiable like ire ueled ,it- lo#s or o/eans s,allo,in# streams. 7ikeMurd-a#ata% t-ou#- -e rains do,n seven types o #ems and rules over t-e our /ontinents% -eremains dissatis ied even ,-en 7ord Pakra o ers -im a seat. Iust as t-e old -eel Turnin# Kin#

,it- t-e surname Na-usa% driven by desire% ell amon# pyt-ons. Gr just like immortals ,-o eatruits% ,ear #rass and let t-eir -air #ro,% live in se/lusion deep in t-e mountains in pursuit o t-e

pat-. T-ey are nevert-eless and unavoidably -urt by t-ieves o desire. T-ey -ave very e, desiresand joy but mu/- resentment and venom. eople atta/-ed to desire dra, in bad riends and aredistan/ed by #ood people. esire is t-e poisonous ,ine t-at ools and deludes so t-at people diedrunk. esire is a de/eptive raud t-at /ommands ools% ,-o su er e5/ru/iatin# pain% never at ease.

Gnly by leavin# desire do people be/ome at pea/e and e5tremely -appy in body and mind. esiret-at reaps not-in# is like a do# #na,in# on dry bones. T-e vi#orous pursuit o desire makes t-emsu er tremendously. < ants= are di i/ult to a/"uire and easy to lose. Iust as a temporary loan/annot maintain lastin# aut-ority and just as dreams are blurry and end soon% desire is a problem. tis bitter to seek it and bitter to -ave it. T-e more t-ey #et% t-e more t-ey su er. Iust as a ire ,it-lots o uel -as a lot o use and a lar#e lame% desire is like a pie/e o meat /au#-t in a bra,l ,-ereall t-e birds /ompete or and pursue. Essentially% it is like mot-s t-at poun/e on a ire or is- t-ats,allo, -ooks; it is just like deer t-at /-ase a ter sounds or someone t-irsty drinks salt ,ater. All bein#s are diseased due to desire% ,-i/- leads to t-e disembarkin# o all orms o su erin#.

T-ere ore ,e s-ould kno, t-at desire is a -arm ul to5in. n seekin# t-e 8irst #hy na% ,e must

CBETA $ 1.14% &''1(11(') *4


35/64

CBETA No.614

e5tin#uis- t-e ire o desire. ra/titioners ,-o dili#ently% ait- ully and deli#-t ully /on/entrate ondoin# so ,ill improve t-eir mind so t-at t-ey are not s/attered. Contemplate -o, detestable t-emind o desire is and knots and a li/tions are /ompletely eliminated. T-ey ,ill t-en a/"uire t-e samadhi o t-e 8irst #hy na% leave be-ind t-e bla@e o desire% and a/"uire /ool and re res-in# samadhi; t-ey are like t-ose s/or/-ed #ettin# s-ade or like t-e poor a/"uirin# ri/-es. T-eyimmediately a//ess t-e a,areness o t-e deli#-ts o t-e 8irst #hy na at t-at time. Contemplate t-evarious merits and virtues o /ontemplativedhy na and /ontemplate t-e #ood and t-e u#ly aspe/tso dis/rimination% t-en t-ere is t-e sin#leness o mind.

FuestionD 9o, do ,e kno, ,-en dhy na /ultivators -ave rea/-ed t-e sin#leness o mind2Ans,erD T-eir a/es are pleasant and lustrous. T-ey stroll alon# upri#-tly ,it-out losin# t-eir

sin#leness o mind. T-eir eyes are not #lued to orm and t-ey enjoy spiritual virtues and t-e po,ero samadhi. T-ey are not #reedy or ame or #ain% but -ave kno/ked do,n and s-attered arro#an/e.T-ey are #entle by nature% -arborin# no ,is- to -arm or miserliness and envy. T-ey arestrai#-t or,ard and trust,ort-y. T-eir minds are pure. T-ey do not i#-t durin# ar#uments. T-ey donot de/eive ,it- p-ysi/al #estures and are approa/-able. T-ey are tender ,it- a sense o s-ame.T-eir mind is al,ays on t-e -arma. T-ey dili#ently /ultivate and up-old t-e pre/epts /ompletely.T-ey re/ite t-e sutras ,it- proper t-ou#-t and t-eir t-ou#-ts a//ord ,it- t-e -arma pra/ti/es.T-ey are al,ays joyous and do not be/ome an#ry in situations eli/itin# an#er. T-ey do not a//eptany impure o erin#s amon# t-e our types o o erin#s. T-ey a//ept pure donations and kno, t-eir/apa/ity and ,-en to be /ontent. T-ey ,ake up eelin# li#-t and ,ell. T-ey /an pra/ti/e t-e t,otypes o #ivin# and eliminate t-e deviant t-rou#- patien/e. T-ey are not /on/eited and rarely parti/ipate in ar#uments. T-ey are -umble and respe/t ul to,ard seniors% peers and juniors. T-eyal,ays dra, near and /omply ,it- #ood tea/-ers and kind advisors. T-ey kno, restraint in t-eirdiet and are not atta/-ed to desirable lavors. T-ey enjoy bein# alone in "uiet pla/es and remain patient and una e/ted by -ards-ip or -appiness. T-ey do not resent or /ompete and do not enjoy

i#-tin# or liti#ation. e kno, t-ose ,-o -ave t-ese various /-ara/teristi/s -ave rea/-ed t-esin#leness o mind.

T,o t-in#s in t-is a,areness /ontemplation disturbdhy na samadhi. 7ike ,ater t-at is /lear andstill be/omes turbid ,-en ,aves stir% pra/titioners ,-o are already o/used in,ardly are rustrated by a,areness /ontemplation. 7ike #ettin# some rest ,-en e5-austed or eelin# at pea/e ,-enasleep% at t-is point in t-e se"uen/e% t-ey develop t-e samadhi o purity ,-en t-ey are ,it-outa,areness or /ontemplation. -en t-ey are pure and joyous inside% t-ey rea/- t-e +e/ond #hy na.Gri#inally t-ey did not a//ess t-e still and "uiet mind% no, t-ey -ave t-is deli#-t. At t-at time% t-emind /ontemplates t-is deli#-t as a problem. Iust as t-e above a,areness /ontemplations use t-emet-od o no deli#-t so t-ey may leave t-e sta#e o deli#-t and attain t-e joy t-at sa#es and ,ort-y

CBETA $ 1.14% &''1(11(') *)


36/64

CBETA No.614

ones talk about. T-ey kno, t-e trut- ,it- a sin#le:pointedness o mind% ,-i/- minded and #uarded,ill lead t-em to t-e T-ird #hy na. T-ey -ave abandoned deli#-t% t-ere ore kno, t-e trut- andmind ully prote/t joy. +a#es say t-at prote/tin# joy is di i/ult or ot-ers to abandon% but it is t-e

oremost orm o joy. Beyond t-is% t-ere is no more joy; t-ere ore all sa#es at all levels o puritysay kindness is t-e oremost orm o joy.

-y is joy a problem2 n t-e 8irst #hy na% t-e mind is una e/ted. +in/e not-in# is #oin# on% ,-ensomet-in# stirs% it is a e/ted. A e/ted% t-ere is su erin#. T-ere ore t-e T-ird #hy na takes joy to be a problem. 8urt-ermore% t-ose ,-o are ,-olesome and ,ondrous abandon t-is su erin# o joy.T-ey irst abandon sadness and deli#-t% t-en eliminate t-ou#-ts o su erin# and joy. By #uardin#so t-eir t-ou#-ts are pure% so enter t-e 8ourt- #hy na. Neit-er su erin# nor joyous% t-ey #uard

pure t-ou#-ts ,it- a sin#leness o o/us. T-ere ore t-e Budd-a said% oremost in prote/tin# purityat its best is t-e 8ourt- #hy na. +tirrin# due to joy in t-e T-ird #hy na is /alled su erin#. 9en/et-e 8ourt- #hy na eliminates su erin# and joy% ,-i/- is /alled t-e unmovin# pla/e.

radually /ontemplate t-e spa/e o emptiness and s-atter t-ou#-ts about inner and e5ternal ormand eliminate dualisti/ t-ou#-ts. o not t-ink about any orm but /ontemplate t-e spa/e o endlessemptiness. Al,ays /ontemplate t-e aults o orm and be mind ul o t-e samadhi derived in t-atspa/e o emptiness and its supremely ,onder ul merit. ra/ti/in# and bein# mind ul o su/- amet-od allo,s you to /apture t-at spa/e o emptiness. Be mind ul o t-at pla/e o in inite/ons/iousness and /ontemplate t-e aults o t-at spa/e o emptiness. Be mind ul o t-e merit andvirtue o in inite /ons/iousness. ra/ti/in# and bein# mind ul o su/- a met-od allo,s you to/apture /ons/iousness. Be mind ul o t-e spa/e o not-in# ,-atsoever and /ontemplate t-e aults ot-at spa/e o /ons/iousness. Be mind ul o t-e merit and virtue o t-at spa/e o not-in# ,-atsoever.

ra/ti/in# and bein# mind ul o su/- a met-od allo,s you to rea/- t-at spa/e o not-in#,-atsoever. Be mind ul o t-e spa/e o neit-er t-ou#-t nor no:t-ou#-t. t-ere ,ere any t-ou#-tsat all% t-ere ,ould be many problems. t is a oolis- and deluded spa/e i t-ere ,ere si/kness% skindisease or no t-ou#-ts. T-ere ore t-e spa/e o neit-er t-ou#-t nor non:t-ou#-t is t-e oremost in pea/e and stability. Contemplate t-e aults o t-e spa/e o not-in# ,-atsoever and be mind ul ot-e merit and virtue o neit-er t-ou#-t nor non:t-ou#-t. ra/ti/in# and bein# mind ul o su/- amet-od allo,s you to rea/- t-at spa/e o neit-er t-ou#-t nor non:t-ou#-t.

er-aps t-ere are pra/titioners ,-o move irst rom t-e irst #round to t-e upper #rounds% t-en pra/ti/e kindness in t-e upper #rounds. nitially t-ey a/"uire joy and destroy t-e poison o -atredand an#er% s-arin# t-at in turn ,itin inite bein#s t-rou#-out t-e ten dire/tions; t-ey rea/- t-eSamadhi o Kindness at t-at time. Bein# /ompassionately sympat-eti/ o sentient bein#s su erin#%t-ey /an s-atter a multitude o a li/tions and rea/- in inite bein#s. At t-at time% t-ey attain t-e

Samadhi o Compassion. T-ey /an break displeasure% /ausin# in inite bein#s to be deli#-ted. At

CBETA $ 1.14% &''1(11(') *6


37/64

CBETA No.614

t-at time% t-ey attain t-eSamadhi o eli#-t and /an s-atter t-e su erin# o joy. T-ey /ontemplatein inite bein#s t-rou#-out t-e ten dire/tions dire/tly and rea/- t-eSamadhi o a rote/ted Mind.T-e +e/ond #hy na is just so too. T-e T-ird and 8ourt- #hy nas eliminate deli#-t. Ne5t study t-e8ive +piritual o,ers so your p-ysi/al body /an ly and trans orm ,it- ease. ra/titioners must/on/entrate on t-e samadhi o desire% t-e samadhi o vi#or% t-e samadhi o sin#le:mindedness% andt-e samadhi o ,isdom. Al,ays sin#le:mindedly /ontemplate t-e body as bein# li#-t and ,is- to be able to ly. -et-er #reat or sli#-t e5/essive samadhi ,it- re#ard to desire is /onsidered #reat ,-ileredu/tion in samadhi due to desire is /onsidered pettyO% bot- are problems so you must be vi#ilant anddili#ent. Be able to sin#le:mindedly /ontemplate li#-t:,ei#-tedness at all times. 7ike someone,-o /an loat -as an e5tremely po,er ul mind% -en/e does not sink. And like a monkey t-at alls

rom -i#- altitudes does not e5perien/e any p-ysi/al pain be/ause o a po,er ul mind. T-is is justso too. T-e po,ers o desire% vi#or% samadhi and ,isdom make t-e body lar#e. -en t-e body issmaller% it /an be done.

8urt-ermore% /ontemplate t-e Healm o an Empty Body. Al,ays pra/ti/e t-is /ontemplation. -ent-e po,ers o desire% vi#or% samadhi and ,isdom are tremendous% t-e body /an be li ted. 7ike t-e po,er o a -eavy storm is intense and ar:rea/-in#; similarly% ,-en you irst try you may be o t-e#round -al a oot or a oot. radually you ,ill rea/- si5 or seven eet% t-en ba/k do,n. 7ike baby birds learnin# to ly and /-ildren learnin# to ,alk% /ontemplate and re le/t on t-e mi#-t o t-e mindso you ,ill de initely #o ar. 7earn to /ontemplate t-e our elements. Contemplate t-e t-ree

elements and not t-e element o eart-. -en t-e o/us is not s/attered% you are at ease. T-e body isun-indered like a bird in li#-t. 8urt-ermore% you s-ould learn to ima#ine distant destinations as bein# /lose; t-ere ore t-at ,-i/- is near is e5tin#uis-ed and t-at ,-i/- is distant emer#es.

8urt-ermore% you /an trans orm various obje/ts. 7ike /ontemplatin# a tree bein# planted into t-e#round% ,it- t-e remainin# seeds eliminated% t-is tree t-en turns into soil. -y2 T-e ,ood element/ontains t-e seeds o t-e eart- element. +o it is ,it- ,ater% ire% ,ind% spa/e% #old% silver% and ot-er#ems. -y2 T-e ,ood element /ontains various seed elements. T-is is t-e /ore to t-e initialdevelopment o spiritual po,ers. T-ere are 14 trans ormational mindstates in 8ourt- #hy na. T-e8irst #hy na ,it- t,o resultsD one% t-e 8irst #hy na and t,o% t-e esire Healm. T-e +e/ond #hy na /onsists o t-ree resultsD one% t-e +e/ond #hy na% t,o% t-e 8irst #hy na% and t-ree% t-e

esire Healm. T-e T-ird #hy na /onsists o our resultsD one% t-e T-ird #hy na% t,o% t-e +e/ond #hy na% t-ree% t-e 8irst #hy na and our% t-e esire Healm. T-e 8ourt- #hy na /ontains 8iveHesultsD one% t-e 8ourt- #hy na% t,o% t-e T-ird #hy na% t-ree% t-e +e/ond #hy na% our% t-e 8irst #hy na and ive% t-e esire Healm.

T-e rest o t-e spiritual po,ers are just as stated in t-e +ah y na %reatisesD t,o types o

CBETA $ 1.14% &''1(11(') *?


38/64

CBETA No.614

individuals amon# t-e

kumarajiva -the sutra of sitting dhyāna samadhi

Documents