Stages of Meditation on the Perfection of Chan (釋禪波羅蜜次第法門)

The Third Volume, Part One: The Gradual Dharma Gate of Meditation Perfection

Sutras Spoken by Master Zhiyi of Tiantai in the Sui Dynasty

Recorded by Disciple Fashen

Disciple Guanding revised again

The Sixth Section on the Preliminary Means for the Meditative Perfection of Dhyana, Part Two(From here on there are two fascicles, both clarifying inner skillful means. This present fascicle specifically explains how, based on cessation, inner and outer wholesome roots arise. In it are explained the arising of wholesome roots in various dhyana absorptions of phenomena and principle, generally discussed in terms of the initial realm of the first dhyana and its vague images. It is shown that because practitioners differ in their habits, causes, and faculties, the dhyana that arises at the time of initial realization differs. As for the profound and wondrous realms of phenomena and principle in the various dhyana absorptions arising after the first dhyana, these are extensively explained in the seventh major section on cultivation and realization, and this text has not yet been circulated.)

Second, to clarify the inner skillful means of practicing the perfection of meditation, it is divided into five sections: 1. First, clarifying the method of stopping; 2. Clarifying the examination of wholesome and unwholesome roots; 3. Clarifying the method of settling the mind; 4. Clarifying the healing of afflictions; 5. Clarifying the awareness of demonic hindrances.

These five are collectively called inner skillful means because they are skillfully applied within the subtle and tranquil mind at the initial stage of concentration, ensuring appropriate acceptance and rejection, thereby leading to the attainment of profound meditative states—hence the term "skillful means."

Among these inner skillful means, stopping is taken as the first step because all the virtues of meditation arise from restraining the mind and calming its disturbances. As the scripture says: "When the mind is focused in one place, nothing remains unaccomplished." Thus, stopping is placed first for this reason.

Question: In the previous section on the five external expedient methods, we have already discussed single-minded concentration. Why is it being explained again?

The answer is: Not quite. The previous section provided a general overview of the mind, but it did not fully elaborate on the subtle and detailed methods of calming meditation. Here, in order to help practitioners properly understand the foundation of settling the mind, we will extensively clarify the stages of meditation practice—from shallow to deep, from coarse to subtle—and the signs of entering meditative absorption. Revisiting this topic is not without purpose.

Question: The sutras speak of two gates to the nectar of immortality: first, the gate of impurity contemplation; second, the gate of mindfulness of breathing. They do not mention tranquility as the initial gate. Why then do you now say that tranquility is the initial gate?

The answer is: Not exactly. Among all meditation practices, "stopping" serves as the universal gateway. The universal encompasses the specific, but the specific does not encompass the universal. Therefore, we first teach "stopping." If one practices "stopping" before entering other forms of meditation, it brings universal benefit. If one relies on other methods first, there is a risk of deviation and error. The same principle applies to dealing with afflictions. Furthermore, there are two kinds of teachers:

The second type of teacher lacks the ability to read others' minds, has not attained the eye of wisdom, and cannot discern the aptitudes of students. When learners come to practice meditation, such a teacher should first teach them the method of calming the mind. When the mind is settled, it will naturally reveal the tendencies toward good or evil. If, through this stillness, the student enters various states of meditative concentration, the teacher should guide them to cultivate based on this foundation. If no such states arise, or if afflictions like greed, anger, or delusion emerge instead, the teacher should instruct the student to apply antidotes according to which affliction is strongest. Once these obstacles are overcome and cleared away, meditative concentration will naturally arise.

Now, regarding taking the practice of cessation as the starting point, this is the true intent of the second master’s teaching method. If one teaches otherwise, it becomes difficult to distinguish the roots and conditions of good and evil, and to mistakenly impart other methods will inevitably lead to errors in guiding practitioners. Within the practice of cessation itself, there are four key aspects: first, distinguishing the different approaches to cessation; second, establishing the essential meaning of cessation; third, clarifying the methods for cultivating cessation; and fourth, discerning the signs of genuine cessation.

First, the different approaches to the practice of stillness can be divided into two aspects: one, stillness as discussed in terms of practice; two, stillness as discussed in terms of its meaning.

Second, regarding the meaning of "stopping" (śamatha), there are also many approaches. Here, I will briefly outline three aspects: 1. Stopping by following conditions (隨緣止) 2. Stopping by entering meditative absorption (入定止) 3. Stopping by realizing true nature (真性止)

**Stopping by following conditions** means that whenever thoughts arise, there is always the potential for samādhi (concentration). As the *Nirvāṇa Sūtra* states: "Among the ten great earths, concentration is called the lower level of stability."

**Stopping by entering meditative absorption** refers to the experience of attaining meditative absorption, where the mind is held by the power of concentration, thoughts subside, and the mind comes to rest. This is stopping by entering absorption.

**Stopping by realizing true nature** means that the nature of mind is inherently unmoving, which is why it is called stopping. As the *Viśeṣacintā-brahma-paripṛcchā Sūtra* says: "All sentient beings are themselves the samādhi of cessation."

Now, using these three meanings, we can relate them to the three types of stopping mentioned earlier: - Based on following conditions and abiding in one’s inherent nature with concentration, we speak of "stopping by fixing the mind on an object" (繫緣止). - Based on the result of having attained meditative stability, we speak of "stopping by restraining the mind" (制心止). - Based on the inherent unmoving nature, we speak of "stopping by realizing the true nature" (體真止).

Second, clarifying the main intent of establishing śamatha (calm abiding). This is divided into four parts: 1. Clarifying the shallow and deep aspects. 2. Counteracting and breaking through attachments. 3. Following one's inclinations and desires. 4. Adapting to the capacities and conditions of beings.

First, to distinguish the three types of stillness and their varying depths: from coarse to subtle, there is a progression from shallow to deep. Fixing the mind on an object and restraining the mind are both practices of form, thus they are coarse and shallow. Realizing the true nature is subtle, thus it is deep and refined.

II. Clarifying the Three Cessations for Counteracting and Overcoming Phenomena, which has two aspects: first, using the profound to break through the superficial; second, mutually counteracting and overcoming each other.

Using the profound to break through the superficial: To counteract the scattered mind that pursues external objects, one establishes the cessation of tying the mind to an object. The cessation of restraining the mind then breaks through the cessation of tying the mind to an object. The mind is not a material thing—how can it be tied to the nose, diaphragm, or other places? If one wishes to calm it, one should simply cease all grasping and clinging, and thus practice restraining the mind to abide in oneness. The cessation of realizing the true nature then breaks through the previous cessation of restraining the mind. The mind has no form or characteristics, and its nature cannot be grasped—how can it be restrained? Realizing that the mind is not the mind, one gives rise to no false thoughts. This cessation without cessation, where cessation has nothing to cease, is called true cessation. Cessation that has something to cease relies on deluded thoughts and is not called true cessation. This is using the profound to break through the superficial, returning to the source and origin; thus, the three cessations are established.

Second, mutually counteracting and overcoming each other: When practicing cessation, if any views arise, one should take one of the cessations to counteract and overcome them. By examining carefully, this can be understood.

Third, Adapting to Preferences: Some people naturally enjoy settling their mind in a state of stillness, while others simply delight in mastering their thoughts—the same applies to realizing the truth. If you teach them the Dharma in a way that aligns with their inclinations, they will joyfully follow and practice it. If it goes against their disposition, their heart will not be willing or joyful.

Fourth, adapting to the individual's disposition does not always mean following their preferences. For example, some people may desire to realize the ultimate truth but are unable to enter deep concentration. If they temporarily focus their mind and abide in a specific state, they may naturally enter various meditative absorptions. In such cases, the teaching should be adapted according to what is most beneficial for them.

Third, clarifying the methods of practicing cessation, which are also divided into three aspects: first, practicing the cessation of binding the mind to an object; second, practicing the cessation of restraining the mind; third, practicing the cessation of realizing the true nature.

First, to clarify the method of practicing the cessation of binding the mind to an object, it can be briefly explained in five locations: one, bind the mind to the crown of the head; two, bind the mind to the hairline; three, bind the mind to the bridge of the nose; four, bind the mind to the area of the navel; five, bind the mind to the earth element below. The foreign Tripitaka Master Jinchi referred to these as the five gateways of meditation.

Question: Since all parts of the body can be used to focus the mind, why are only five specific places mentioned?

The answer is: These five places are convenient for focusing the mind, while other areas are not suitable for establishing concentration. For example, the sides and ribs are too slanted, so they are not mentioned. The head is round like the sky, the feet are square like the earth, the navel is the sea of breath, the nose is the gate of wind, and the hairline is the place for contemplating the bones—thus, these are chosen as the gates.

When focusing the mind at the crown of the head, it is done because the mind tends to sink, become dull, and sleep often. By placing attention above, it helps. However, if practiced for too long, it can cause a floating sensation, as if one has a wind-related illness, or feels like gaining spiritual powers and wanting to fly. These are potential drawbacks, so it should not be used constantly.

If you focus your mind on the hairline, where the dark hair meets the fair skin, the mind can easily settle there. Alternatively, you may begin by contemplating the underlying bones. If you persist too long in this practice, however, it can lead to excess. The eyes may tend to look upward, and you might perceive yellow, red, or other colors—appearing like flowers or clouds, in various forms and shapes—causing your thoughts and emotions to become confused and unsettled.

When you focus your mind on the tip of the nose, the nose is the gateway of breath. You become aware of the incoming and outgoing breaths, each moment flowing without pause—this makes it easy to realize impermanence. It also supports the foundational practice of mindfulness of breathing, calming the mind so that meditative concentration can arise.

If you focus your mind below the navel—the navel is the sea of energy, also called the central palace—fixing your attention at the navel can cure many illnesses. Sometimes, you may inwardly perceive the thirty-six bodily constituents and develop the special and surpassing meditative absorptions.

If you anchor your awareness at the earth-wheel, which is the lowest point, your breath-energy will settle downward, and the four elements will harmonize. This method also supports practitioners of impurity meditation, as it often begins from below. By focusing the mind here, one may awaken the root of practice.

The practice of impurity contemplation uses these five points of focus as anchors, preventing the mind from scattering. This is how we cultivate the method of fixing attention, which is the purpose here. It is like a monkey that, when given a tree, leaps and bounds about wildly, but if tied to a post, it gradually calms down over time. The mind is the same: if the mind settles, before entering deep concentration, there is another level of stillness called "gathered-mind stillness." Once one enters deep concentration, body and mind dissolve into tranquility, naturally and effortlessly becoming still—this is the stillness of entering deep concentration.

Second, explaining the practice of calming the mind: The mind is not a physical form, nor does it have a fixed location. How can it be tied to external objects? It is merely deluded thoughts and attachments that arise from conditions, and therefore must be calmed. If the mind is already still and settled, there is no need to restrain it further. Simply focus the mind and let go of all chaotic thoughts—this is the practice of calming.

Question: The mind is not fixed in its state; sometimes it feels expansive, sometimes tense, sometimes sinking, sometimes floating. How should one go about regulating and calming it?

The answer is: Although the mind itself is neither above nor below, to address the problems of sinking and floating, we place it in a stable position, ensuring that the practice is not compromised. If the mind becomes agitated and floats, we can direct our attention downward to settle it; if the mind becomes dull and sinks, we can direct it upward to stabilize it. Moreover, settling the mind downward brings many benefits, which can be summarized in two main points: first, the mind attains stillness more easily; second, various ailments do not arise.

Third, clarifying the practice of the True Cessation of Reality: With correct wisdom, one discerns that all aggregates, sense fields, elements, the three poisons, the ninety-eight afflictions, the twelve links of dependent origination, and all conditioned phenomena of the three realms are fundamentally empty and tranquil. As stated in the *Mahāprajñāpāramitā Sūtra*: “Form itself is emptiness; emptiness itself is form. Form is not other than emptiness; emptiness is not other than form. Apart from form, there is no emptiness; apart from emptiness, there is no form. The same applies to feeling, perception, mental formations, and consciousness—all phenomena are like this.”

Why is this so? We now directly perceive that the aggregates, sense fields, and elements—all phenomena—lack inherent nature. How, then, could they give rise to such delusions as “self,” “person,” “sentient being,” or “lifespan”?

How do we know they are empty? Consider: past afflictions and karmic actions serve as causes; in the present, the union of father and mother provides the conditions. When causes and conditions come together, a result arises. Because there is a result, there appear aggregates, sense fields, elements, and all other phenomena.

But what exactly is this “karma” that can serve as the cause for present results, aggregates, and so forth? If one says that past wholesome mental states themselves are karma—those wholesome mental states and their associated mental factors have already ceased. How could they serve as the cause for present results, aggregates, and so on?

If one says that the mind is not the cause, but that karma is created by the mind and follows the mind— since the mind changes and ceases, karma should also change and cease along with it. If karma changes and ceases, how could it bring about present results, aggregates, and so forth?

If karma changes and ceases, then it does not reach the present. Why? Because karma does not come. If one experiences a result without karma having come, then this cannot be called a “result.” Why? Without karma, there is nothing to which the result corresponds.

If one says that although the past mind has ceased, a subsequent mind continues, and thus karma follows the mind— then it should also be that although past karma has ceased, subsequent karma continues, and thus it reaches the present. But if so, there is a great fault. Why? Sometimes a wholesome past mind ceases and an unwholesome mind arises next. Then past wholesome karma should cease and unwholesome karma arise next— in which case only unwholesome karma would reach the present. If so, it should bring an unwholesome result. How could it bring a wholesome result?

If one says that karma comes but does not follow the mind— then this karma should produce its own result independently, apart from the mind. But in reality, this is not the case.

Furthermore, if karma has a form, it is conditioned; if it is conditioned, it must fall within the three phases of existence. If it falls within the three phases, it is subject to arising and ceasing; if it is subject to arising and ceasing, it cannot reach the present moment. Since the past has already ceased, we know that the original karma has also ceased—so who experiences its result? It cannot be that a newly arisen karma is able to bring about the present result. Therefore, to say that karma has a form is not tenable.

On the other hand, if one says that karma has no form and yet can bring about a result, this too is unreasonable. Why? Because a formless dharma is unconditioned. If it is unconditioned, it has no karma—so how could it produce a result?

Furthermore, the nature of the formless is emptiness. Emptiness neither arises nor ceases—how could it be called karma? If one claims that emptiness and formlessness can produce effects, then the three unconditioned dharmas should also produce effects. Since that is not the case, how can it be said that karma, being formless, can bring about results?

Through such reasoning, karma is found to be unattainable. It should be understood that karma does not truly exist. If karma is unattainable, how can it be said that all phenomena—the aggregates, sense bases, and elements—arise from internal karmic causes? Nor do they arise from external conditions.

If effects were definitively produced from conditions, then whenever all yin and yang converge, there should invariably be karmic results and the arising of all phenomena such as the aggregates, sense bases, and elements. If that were so, there would be no need for karma to carry consciousness for birth to occur. Thus, it is clear they do not arise from external conditions.

If one argues that through the combination of causes and conditions, effects and phenomena like the aggregates arise, then if each cause and condition individually contains the potential for arising, their combination should produce two births. If each individually lacks the potential for arising, how could their combination give rise to birth? If one asserts that birth occurs apart from causes and conditions, this is unreasonable. If birth from causes and conditions is untenable, how much more so is birth without causes and conditions?

If birth occurred without causes and conditions, the principle of cause and effect would collapse. Those who do good in the world would receive evil retribution, and those who do evil would receive good retribution. There would also be no purpose in cultivating the path. This would destroy the worldly understanding of good and evil cause and effect, constituting a grave wrong view.

Understand this: All phenomena such as the aggregates and sense-bases do not arise from an internal cause, nor do they arise from external conditions, nor do they come into being through the combination of cause and condition, nor do they exist without any cause or condition. If they are not existent, then they are empty. If, within this emptiness where nothing exists, one mistakenly perceives existence, know that this is nothing but the deluded, inverted perception of ignorance, falsely taking what is not there to be there.

If one fully comprehends that all phenomena grasped by this inverted perception are entirely deceptive, like dreams and illusions—mere names, with even those names being ungraspable—then the path of speech is cut off, the mind’s activity ceases, and there is ultimate emptiness and stillness, like empty space. If a practitioner realizes that all phenomena are like empty space, there is no grasping or rejecting, no reliance or leaning, no abiding or attachment. When the mind is free from grasping, rejecting, relying, leaning, abiding, or attaching, then all deluded thoughts, inverted perceptions, and karmic activities of birth and death completely cease. There is no doing, no desiring, no thought, no action, no creating, no making, no showing, no explaining, no contention, no competition—only a serene purity, like the great Nirvana. This is called true cessation.

This is cessation without anything to cease, cessation that is not cessation—it is named the cessation that realizes reality. As the scripture verse says:

Fourth, clarifying the attainment of *śamatha*: there are two different explanations.

Some masters say: "*Śamatha* itself does not yield distinct attainments; it merely serves as a preliminary expedient for various meditative states. If any attainment arises, it belongs to other meditative practices." The meaning of this will be clarified below in the section on the arising of wholesome roots, where this matter is addressed.

Others say: "*Śamatha* not only universally facilitates the arising of various meditative states but also possesses its own distinct attainment—namely, the five-wheel meditation. Why is this? Other methods each have their own specific techniques for settling the mind and cultivating practice, after which meditative states arise in sequence."

Now, to clarify this *śamatha*: simply restrain the mind in one place, and the five wheels will spontaneously arise. It is like clear water without waves—all reflections appear. So too with *śamatha*.

Now, I will explain the five wheels of practice, realization, and cessation. These five wheels are: first, the Earth Wheel; second, the Water Wheel; third, the Wind Wheel; fourth, the Golden Sand Wheel; fifth, the Diamond Wheel. These five methods are all named using analogies. They are collectively called "wheels" because they turn, just as worldly wheels rotate, moving from one place to another. In meditation, the concept of the wheel is similar: for example, the Earth Wheel involves shifting from the scattered mind of a lower state to the stable mind of a higher state, which is why it is called a wheel. The same principle applies all the way to the Diamond Wheel, which turns toward the ultimate fruit of no further learning.

**The Earth Element** has two meanings, like the earth itself:

1. **It is stable and unmoving.** 2. **It gives birth to all things.**

For the practitioner, this is analogous to the process of meditation. When, through the practice of *śamatha* (calm abiding), one attains the "not-yet-arrived" concentration (*anāgamya-samādhi*), the mind suddenly becomes profoundly clear and still. One spontaneously realizes the emptiness of body and mind and merges into a state of absorption (*samādhi*). This state of concentration holds the mind steady and unmoving—this is like the **stability** of the earth.

From this "not-yet-arrived" state, the various virtuous qualities (*guṇa*) of the First Dhyāna are born—this is like the earth's capacity to **give birth to all things.**

Second, the Water Element. Water has two meanings: first, it moistens and nurtures growth; second, its nature is soft and yielding.

When a practitioner, within the Earth Element, attains the Samadhi of the Water Element, it means they have developed the various virtues of meditation. The water of concentration moistens the mind, and they naturally feel their wholesome roots growing within their heart—this is the meaning of moistening and nurturing.

Because they attain concentration, their body and mind become soft and pliant. They subdue their pride, and their mind follows wholesome qualities—this is the meaning of softness and yielding. Therefore, it is called the Water Element.

Third, the Wind Wheel: Like worldly wind, it has three meanings: First, it moves freely through space without obstruction; second, it stirs and activates all things; third, it can destroy. The practitioner who develops the Wind Wheel Samadhi is also like this. If, through meditation, one gives rise to a wisdom akin to it—unobstructed and skillful—it is like wind moving freely through space, unimpeded in all things. As for stirring: upon attaining the skillful means path, one can stimulate and give rise to all kinds of supramundane wholesome roots, causing merit and virtue to grow. As for destruction: wisdom and skillful means can crush and destroy all wrong views and afflictions. If a practitioner of the Two Vehicles attains this Wind Wheel Samadhi, it is the arising of the five skillful means that resemble the undefiled understanding. If it is a Bodhisattva, they enter the Iron Wheel of the Ten Faiths. This is called the Wind Wheel.

Fourth, the Golden Sand Wheel. Gold represents truth, sand represents non-attachment. If a practitioner develops the true wisdom that sees and contemplates, free from defilement and attachment, they attain the three fruitions of the path. If it is a bodhisattva, they enter the stages of the three worthies and ten grounds, able to break through all the dust-like and sand-like afflictions. This is called the Golden Sand Wheel.

Fifth, the Diamond Wheel. The ninth stage of unhindered path is called the Diamond Wheel Samadhi. Just as a diamond is hard in substance and sharp in function, capable of crushing and shattering all things, so too is the Diamond Samadhi. It cannot be invaded by delusion and confusion, and it can sever all fetters, leading to the attainment of Arhatship. In the mind of a Bodhisattva, it is the Diamond Prajna (Wisdom), which shatters the subtle delusions of ignorance and realizes the Wisdom of All Modes. It is also called the Pure Meditation. By relying on this meditation, the Bodhisattva attains the great fruit of Bodhi.

Furthermore, just as a cartwheel cannot turn on its own without an ox to pull it, so too is it with the five-wheel meditative states. Although each stage possesses its own profound virtues, if one does not take the realization of truth as the guide and cultivate without attachment, then obstacles will arise at each stage, and the wheel’s function will be impaired. Now, if the practitioner skillfully cultivates the realization of truth and remains unattached, they will be able to turn the wheel from the initial mind all the way to the ultimate fruition, thus fulfilling the wheel’s purpose. Therefore, the *Lotus Sutra* says: “Sentient beings cling everywhere; guide them so they may be freed.” You should understand that when practitioners skillfully cultivate the gate of stillness, they will be able to fully attain the five-wheel meditative states and realize the holy fruits of the three vehicles.

Second, clarifying the examination of good and evil roots and nature: Practitioners, once they are able to skillfully cultivate the method of stopping, calming all chaotic thoughts, will find their minds clear and tranquil. Because the mind is tranquil, the good roots from past lives will naturally unfold. If there are no good roots, then various unwholesome states will arise. Therefore, the scripture says: "First use concentration to stir, then use wisdom to uproot."

Restraint is the first step. Among good and bad actions, one must inevitably arise. Practitioners should clearly recognize their characteristics, and in choosing between them, not stray from the right path. Therefore, it is necessary to distinguish them.

Now, regarding the nature of good and bad roots, there are two aspects: first, to clarify and examine the nature of good roots; second, to clarify and examine the nature of bad roots. However, when discussing the order in which good and bad arise, it varies from person to person. It is not necessarily the case that good arises first and bad follows.

First, Clarifying the Manifestation of Wholesome Roots: This involves four aspects: 1. Listing the categories of wholesome qualities. 2. Describing the actual signs of wholesome roots arising. 3. Examining to discern what is genuine and what is false. 4. Distinguishing cases where meditative states arise in uncertain ways.

First, to outline the categories of wholesome practices: Wholesome practices are of two kinds: first, external wholesomeness; second, internal wholesomeness.

Now, regarding the explanation of external wholesomeness: Wholesome practices are many, but briefly, five are presented: 1. Generosity; 2. Upholding precepts; 3. Filial piety toward parents and respect for teachers; 4. Faith and reverence toward the Three Jewels, diligently making offerings; 5. Reciting, listening to, and studying the teachings.

These five wholesome roots are briefly used to illustrate the different manifestations of external wholesomeness. The reason they are all considered external wholesomeness is that, fundamentally, they are cultivated in a scattered mind, unable to transcend the desire realm or give rise to meditative states and the unconditioned. Therefore, they are called external wholesomeness.

Second, regarding internal wholesomeness: These are the five gates of meditation: 1. The gate of mindfulness of breathing; 2. The gate of contemplation of impurity; 3. The gate of loving-kindness; 4. The gate of dependent origination; 5. The gate of Buddha-mindfulness samadhi.

These five gates encompass all meditative practices, giving rise to the unconditioned. Therefore, they are called internal wholesomeness.

Question: Since inner virtues are countless, why do we only speak of five gates?

Furthermore, the first method of counting the breath is the meditation practiced by ordinary people in the world. The next method, contemplation of impurity, is the meditation transcending the world, practiced by the Hearers. The next method, cultivation of loving-kindness, is practiced by both ordinary beings and sages to accumulate great merit, entering the four immeasurable minds. The next method, contemplation of dependent origination, is practiced by the Solitary Realizers. The next method, mindfulness of the Buddha, is of vast merit and is practiced by the Bodhisattvas. This briefly explains the sequence and relative depth of these five methods.

Furthermore, the five methods of meditation counteract the four types of afflictions. From these four types of afflictions arise the eighty-four thousand defilements. It should be understood that the five methods can also give rise to the eighty-four thousand Dharma gates. In this sense, by merely discussing the five methods, one encompasses all inner virtues in their entirety. The initial practice of the five contemplations for calming the mind, as explained by the Abhidharma masters, shares some common ground with this.

Second, to explain the signs of the arising of wholesome roots, which is also divided into two parts: first, explaining the signs of the arising of external wholesome roots; second, explaining the signs of the arising of internal wholesome roots.

What are the signs of the arising of external good roots? External good is not limited to one type; based on the previous chapter headings, I will briefly outline five kinds:

First, if a practitioner, while sitting in stillness and concentration, suddenly sees various things such as clothing, bedding, food, drink, precious jewels, fields, gardens, ponds, or carriages—or if, due to the mind's stillness, they naturally let go of stinginess and greed, and their mind inclines toward generosity, giving without reluctance—then know this is a sign of wholesome roots arising from past and present acts of giving, manifesting through both habitual tendencies and karmic retribution.

Second, if during the practice of stillness and concentration, the practitioner suddenly sees their own body as dignified and adorned, their clothing pure and proper, cleansed and bathed, and obtaining clean things; or if, due to the mind's tranquility, they naturally develop a mind of moral discipline and patience, understanding what is light and what is heavy, and even feel fear toward minor offenses, practicing humility and forbearance—know that this is the manifestation of wholesome roots from past and present lives, arising from both habitual tendencies and karmic retribution in the practice of moral discipline and patience.

Third, if during meditation, the practitioner suddenly sees their teacher, monks, parents, relatives, or family members wearing pure, clean clothes, appearing joyful, happy, and dignified—or if, due to the mind being calm, feelings of kindness, respect, filial piety, and fraternal love naturally arise—they should understand that this is the manifestation of wholesome roots from past and present lives, cultivated through habits and karmic rewards, arising from filial respect toward elders.

Fourth, if during meditation, the practitioner suddenly sees pagodas, temples, statues of revered figures, scriptures, offerings, and assemblies of pure, dignified monks gathered for Dharma gatherings—or if in a state of tranquil mind, faith and reverence arise, honoring the Three Jewels, with a heart inclined to make offerings, diligent and courageous, never slacking—then know that this is a sign of the activation of wholesome roots, both cultivated and karmic, from past and present lives of faith, reverence, and diligent offerings to the Three Jewels.

Fifth, if during meditation, due to the mind's clarity and stillness, one sees oneself explaining the Three Baskets of scriptures, or listening to, receiving, reading, and reciting the Mahayana teachings alongside virtuous members of the fourfold assembly; or if, due to the mind's stillness, reading and reciting naturally arise, and whatever one hears is immediately understood, or one spontaneously comprehends the Mahayana scriptures of the Three Baskets without hindrance—one should know that all these are manifestations of wholesome roots from past and present lives, arising from the habits and karmic rewards of listening, studying, and practicing.

When a practitioner sees such various auspicious signs and experiences the arising of wholesome mental states, this is not necessarily due to deep meditative absorption. Often, it is the result of having cultivated virtuous deeds in the past or in this life, even during ordinary, scattered states of mind. Now, through the power of a calm and settled mind, these past causes come to fruition, manifesting as visions and signs. The appearance of these phenomena belongs to the ripening of past karmic causes, while the arising of wholesome mental states stems from the activation of habitual virtuous tendencies cultivated over time.

Such experiences are numerous and cannot all be described in detail. Here, only the general meaning has been briefly explained.

Furthermore, regarding the cultivation of habitual tendencies and the manifestation of karmic results, practitioners have different capacities. Some practitioners only manifest the signs of karmic results without cultivating the wholesome mind of habitual tendencies. Some cultivate the wholesome mind of habitual tendencies without manifesting the signs of karmic results. Some fully cultivate both habitual tendencies and manifest karmic results. And some do neither. Such matters are difficult to understand due to their complex causes and conditions—how could they be carelessly explained?

Question: How can the good roots cultivated in scattered mind manifest during meditation?

The answer is: In deep meditation, one can even see the afflictions and unwholesome karma that have arisen from past and present lives—how much more so can one perceive the wholesome roots that support and align with the truth?

Question: Could these visions also be created by demonic forces?

The reply is: There are indeed manifestations caused by demons. To distinguish them, demons are essentially destroyers. When these demonic signs arise, they can cause the practitioner's mind and consciousness to become agitated and confused, or further increase various afflictions, creating pressure, obstruction, and many hindrances that are detrimental to the stability of the mind—all these are the work of demons.

As for the arising of wholesome roots, the practitioner will naturally perceive it. Upon seeing these signs, even if one has not yet attained meditative concentration, the body and mind will feel clear and bright, the senses will be purified, the body will gain strength and vitality, one's actions will be auspicious, and wholesome thoughts will flourish. Afterward, one will naturally find it easier to gather and focus the mind, experiencing peace and stability in both body and mind, free from faults and troubles. This is what is known as the sign of wholesome roots arising.

Furthermore, if these signs are indeed the manifestation of wholesome roots, the signs of karmic retribution will appear briefly and then fade away, while the habitual tendencies of a wholesome mind will continue without interruption. In contrast, if the signs are demonic, they will persist for a long time without disappearing, and even if they fade temporarily, they will return to disturb and agitate the practitioner. Wholesome states of mind may arise briefly but then vanish, or sometimes transform into unwholesome thoughts. This is a sign of the demonic.

Moreover, distinguishing between the demonic and the wholesome is extremely difficult. Unless one is closely guided by a wise teacher, one should not make judgments lightly.

Question: Are these virtuous roots developed solely through initial aspiration, or can they also arise during profound meditative states when one attains various levels of dhyāna?

The answer is: This matter is not fixed; it's not necessarily that the earlier view is always correct. Since external good deeds are coarse and obvious, they are addressed first.

Second, what is the sign of the arising of inner wholesome roots? Now, let us explain the arising of inner wholesome roots in terms of the five methods of meditation. Among these five methods, each is further divided into three, making a total of fifteen types of wholesome roots arising:

First, in the method of mindfulness of breathing, there are three distinct signs of wholesome roots arising: 1. The wholesome root of counting breaths. 2. The wholesome root of following the breath. 3. The wholesome root of observing the breath.

One, the Good Root of Counting the Breath: The practitioner, having skillfully cultivated the three cessations as described above, harmonizes body and mind, giving rise to the various meditative absorptions of the desire realm and the "not-yet-arrived" ground, and so on. The body and mind become serene, empty, and still; the mind of concentration is peaceful and stable. Afterward, whether in one sitting, two sittings, or even over ten days, months, or years, when the rest and nourishment are proper, the concentrated mind does not regress. Then, within that concentration, the mind suddenly becomes aware of movements in the body and mind, and the eight touches arise in sequence. This is the sign of the good root of the fundamental first dhyāna being activated. Within this concentration, the joy, bliss, goodness, and peace of mind are indescribable. In this way, having activated the first dhyāna, one proceeds to activate the second, third, and fourth dhyānas, the sphere of infinite space, and so forth.

2. The Manifestation of the Breath-Following Wholesome Root

Also, within the desire realm, before reaching the stillness of meditative concentration, one suddenly becomes aware of the length and shortness of the incoming and outgoing breath, and that all the pores of the body are open and clear. With a clear mind, one sees the thirty-six substances within the body, just like opening a granary and seeing rice, millet, hemp, beans, and so on. The mind experiences great surprise and joy, profound stillness, peace, and bliss. All bodily formations cease, and even the mind experiences joy and happiness. This is the manifestation of the special and superior wholesome root.

Third, the manifestation of the good root through observing the breath: While in the subtle stillness of the desire realm, one suddenly perceives the breath entering and exiting through the pores of the body, unobstructed throughout the entire form. Gradually, it becomes clear and sharp, like seeing the layers of skin, flesh, and even bones through fine silk. One may also see the eighty thousand kinds of worms within the body—coarse, fine, long, short—and hear their sounds and speech. The joy and bliss of the concentrated mind are many times greater than previously described. Sometimes, one sees the body as if it were a banana tree, a cluster of foam, or the shadow of a cloud. This is the manifestation of the good root through the practice of universal clarity.

Second, in the contemplation of impurity, there are three distinct manifestations of wholesome roots: first, the nine contemplations; second, turning away; and third, the great contemplation of impurity.

1. The Wholesome Root of the Nine Contemplations: This occurs when, within the desire realm, before reaching the state of stillness and concentration, one suddenly sees the corpse of another man or woman, bloated and swollen. At that moment, the mind is startled and awakened, grieving over its past confusion and delusion. One becomes disgusted with and weary of the five desires one once cherished, vowing never to draw near to them again. Alternatively, one may see appearances such as the corpse turning blue and bruised, smeared with blood, festering with pus, partially devoured and scattered in disarray, or bones scattered and broken. These are the manifestations of the wholesome root of the nine contemplations.

Second, the manifestation of the "Turning Away" wholesome roots: Also within the desire realm, before reaching meditative stability, one suddenly sees the impurity of the inner body—swollen, scattered, and disarrayed. Or one sees one’s own skeleton, from head to foot, each bone connected to the next, until the skeletal figure shines with radiant light. The mind becomes settled and tranquil, one grows weary of and averse to the five desires, and no longer clings to self or others. This is the sign of the manifestation of the "Turning Away" wholesome roots.

Third, the arising of the wholesome root of the Great Impurity Contemplation. Within the state of the desire realm or the not-yet-attained concentration, one sees the impurity of both the internal body and external bodies—all flying birds, running beasts, clothing, food, mountains, forests, and trees—all appearing impure. One may see an entire household, an entire village, an entire country, or even the ten directions—all as impure. Or one may see white bones, or even see one’s own skeletal form radiating brilliant light. This is the manifestation of the wholesome root of the superior attainment in the Great Impurity Contemplation. When this contemplation arises, it can destroy all forms of attachment.

Third, clarifying the three different kinds of wholesome roots that arise in the contemplation of loving-kindness: 1. Loving-kindness based on sentient beings. 2. Loving-kindness based on the Dharma. 3. Loving-kindness without any basis.

1. The Arising of Loving-Kindness for Sentient Beings: This also occurs in the desire realm, within a mind that has not yet reached meditative stillness. Suddenly, the mind gives rise to a heart of loving-kindness, cherishing sentient beings. First, it focuses on the image of one's loved ones attaining happiness. Through this, meditative concentration arises, bringing peace, stability, and joy. Gradually, this extends to neutral persons and even adversaries—all are seen as attaining happiness, free from anger, hatred, resentment, or distress. This state becomes vast, immeasurable, filling all ten directions. This is the sign of the arising of the root of loving-kindness for sentient beings. Alternatively, the root of compassion for sentient beings may arise, and likewise for empathetic joy and equanimity.

Second, explaining the arising of compassion through the perception of phenomena: Also within the desire realm, before reaching meditative stillness, the mind suddenly realizes that all internal and external experiences are merely aggregates, sense-fields, and phenomena. Arising is only the arising of phenomena; ceasing is only the ceasing of phenomena. No sentient beings are seen, nor any self or what belongs to the self—only the five aggregates exist. Within the aggregate of feeling, there is pleasant feeling.

Having understood this, one then focuses on this pleasant feeling and gives rise to a state of compassion. There is no anger, no hatred, no resentment, no affliction. It is vast, immeasurable, and pervades all ten directions. This is compassion based on the perception of phenomena.

Alternatively, one may give rise to compassion based on phenomena, or even joy and equanimity, in the same manner as the arising of the root of compassion.

Third, the Manifestation of Unconditioned Loving-Kindness: Also within the desire realm, or in the state of approaching but not yet reaching meditative concentration, one suddenly awakens to the realization that all phenomena are neither existent nor nonexistent. One does not perceive either extreme—whether it be beings or non-beings, phenomena or non-phenomena—all are ungraspable. Thus, there is no object of focus. Because there is no object, deluded thoughts cease, and one abides in serene peace and joy. The mind becomes attuned to the concentration of loving-kindness, contemplating all equally and sharing this peace and joy with them. There is no anger, no hatred, no resentment, no affliction. Vast and boundless, it pervades all ten directions. This is the manifestation of the unconditioned loving-kindness root of goodness.

Alternatively, one may manifest the unconditioned concentration of compassion, or even of sympathetic joy and equanimity, in the same way.

Fourth, clarifying the three distinct ways in which wholesome roots manifest in the contemplation of dependent arising: 1. The twelve links of dependent arising across past, present, and future lifetimes. 2. The twelve links of dependent arising as experienced in karmic results. 3. The twelve links of dependent arising arising within a single moment of thought.

First, regarding the arising of wholesome roots through the contemplation of the Twelve Links of Dependent Origination across the three times:

This occurs even within the desire realm, in a state of mind that has not yet reached meditative absorption. Suddenly, a realization arises. The mind investigates the three times—past, present, and future—and sees that from beginningless ignorance in the past, there has never been a truly existent self, person, or even the entity of ignorance itself. All phenomena are seen as neither permanent nor annihilated.

This insight is capable of shattering the net of sixty-two kinds of wrong views. The mind attains correct concentration, becoming peaceful, stable, and serene. The contemplative wisdom becomes clear and distinct, penetrating and unobstructed. Body and speech become purified, and right conduct is accomplished.

This is the sign of the arising of the wholesome root of wisdom based on the contemplation of the Twelve Links of Dependent Origination across the three times.

Second, the manifestation of wholesome roots through the contemplation of the twelve links of dependent arising in relation to karmic results. This also occurs within the desire realm, in a state of concentration before reaching full absorption. Suddenly, the mind becomes clear and sharp, and one reflects: "When I was first conceived, I took the elements from my parents as my own, forming the kalala. At the kalala stage, this is called ignorance. From ignorance arises volitional formations, consciousness, and so on up to old age and death—these are the twelve links of dependent arising. Yet at the kalala stage, there are only three factors coming together—no person, no self, and these three factors are not ultimately real. Now, upon what do these twelve links, such as ignorance, actually depend? If one sees that these factors like ignorance are not truly existent, can they then be said to be nonexistent?" At this moment of reflection, one breaks through the two extreme views of existence and nonexistence, turns the mind toward the true path, aligns with correct concentration, and develops wisdom and insight. One becomes free from all wrong practices. This is the manifestation of wholesome roots through the contemplation of the twelve links of dependent arising in relation to karmic results. This explanation of the twelve links of dependent arising is fully described in the Mahāvaipulya Sūtra. The contemplation of these links of dependent arising aligns with the contemplation of suffering and its origin, and can also be understood as the manifestation of wholesome roots through the contemplation of the Four Noble Truths.

Third, the manifestation of good roots through the contemplation of the twelve links of dependent origination in a single thought. This also occurs in the desire realm, within the stillness of the mind before reaching full concentration. Suddenly, one becomes aware that the mind in a single instant is without self and without others, its nature fundamentally lacking inherent reality. Why is this? When a single thought arises, it must rely on causes and conditions. By "causes and conditions," we mean the twelve links of dependent origination. Since these conditions have no inherent nature of their own, how could a single thought possess a fixed, substantial reality? If one realizes that a single thought has no inherent reality, this shatters the mistaken attachment to worldly inherent existence. The mind then harmonizes with right concentration, wisdom unfolds like a gushing spring, body and speech become pure, and all unwholesome actions are abandoned. This is the manifestation of good roots through the contemplation of the twelve links in a single thought. This teaching on the twelve links of dependent origination is also fully explained in the *Mahāvaipulya Sūtra*. Furthermore, based on these twelve links, one can also understand how a single mind encompasses the four noble truths and the manifestation of good roots.

Fifth, it is clear that within the practice of Buddha-remembrance, there are three different manifestations of virtuous roots: first, remembrance of the Response Buddha; second, remembrance of the Reward Buddha; third, remembrance of the Dharma Buddha. The explanation of the meaning of these three Buddhas is extensively differentiated in the *Lankavatara Sutra*.

1. **Clarifying the Manifestation of Good Roots Through Mindfulness of the Responsive Buddha**

Also, within the desire realm, before reaching the stillness of meditative concentration, one may suddenly recall the merits and virtues of the Buddha, and thus think:

"In the countless eons of the past, for the sake of all beings, the Tathāgata fully practiced the six perfections. Through all merits, virtues, and wisdom, his body bears the marks of excellence and radiant light, his mind is endowed with wisdom that perfectly illuminates. He subdued demons and adversaries, awakened without a teacher, enlightened himself and others, turned the wheel of the true Dharma, universally delivered all beings, and even after entering nirvana, his relics and teachings continue to greatly benefit sentient beings. Such merits and virtues are immeasurable and boundless."

When one thinks in this way, a mind of reverence and affection arises, samādhi unfolds, and one enters a state of meditative bliss and peace. Within this concentration, one may see the Buddha's bodily form, and a wholesome mind awakens; or one may hear the Buddha expounding the Dharma, and the mind becomes purified with faith and understanding. These and other sublime wholesome states are not limited to just one. This is the manifestation of good roots through mindfulness of the Responsive Buddha.

Second, the manifestation of good roots through recollecting the Buddha's reward body: also within the desire realm, before reaching the still and subtle mind, one suddenly recollects: "The true, perfect, reward bodies of the buddhas of the ten directions are serene and abiding eternally. Their form and mind are pure, subtle, wondrous, and utterly tranquil. Their merit and wisdom fill the entire Dharma realm. They are unborn and unceasing, uncreated and unconditioned. How could they have a birth in a royal palace? Nor is there an extinction under twin trees. To transform sentient beings, they universally manifest birth and extinction throughout the buddha-lands of the ten directions. Such merits and virtues are immeasurable, boundless, and inconceivable." When one thinks in this way, the mind becomes settled and tranquil, samādhi unfolds, and wisdom understanding becomes clear and distinct. Or, within samādhi, one may see inconceivable Dharma realms of the Buddha, and immediately give rise to immeasurable vows and practices, immeasurable merit, and immeasurable wisdom samādhi Dharma gates. This is the sign of the manifestation of good roots through recollecting the Buddha's reward body.

Third, the manifestation of wholesome roots through mindfulness of the Dharma-Buddha. Within the desire realm, before reaching the stillness of meditative concentration, one suddenly recalls: "The Dharma-body and true reality of all Buddhas in the ten directions are like empty space." Immediately, one awakens to the realization that all dharmas have never arisen and do not cease now. They are neither existent nor nonexistent, neither coming nor going, neither increasing nor decreasing, neither object nor wisdom, neither cause nor effect, neither eternal nor annihilated, neither bound nor liberated, neither samsara nor nirvana—utterly pure and serene. Whether Buddhas appear or not, their nature remains constant. Sentient beings and Buddhas share the same true reality—this is the Dharma-body Buddha. Thus, the *Mahāprajñāpāramitā Sūtra* states: "All dharmas are as they truly are." All dharmas as they truly are constitute the Buddha; apart from this, there is no other Buddha. When one contemplates in this way, samādhi manifests, genuine wisdom arises, and one instantly comprehends innumerable Dharma gates, abiding in stillness and unmoving. All inconceivable realms appear and are accomplished within samādhi. As extensively described in the *Lotus Sutra* regarding the purification of the six senses, this is the manifestation of wholesome roots through mindfulness of the Dharma-Buddha.

The explanation here outlines fifteen types of meditative states that arise from the practice of stillness, all described in relation to the initial stage of the first dhyāna, which is formless and indistinct. In truth, the actual experience of all meditative states cannot be fully conveyed through words alone. This section merely indicates that, due to practitioners' differing past habits and causes, the meditative states they experience will vary. If one were to discuss all fifteen types of meditation in detail—covering their vast principles, profound depths, and subtle characteristics—it would require extensive explanation. In the seventh major section on cultivation and realization, each type will be briefly examined from beginning to end.

Furthermore, while in the Desire Realm or the Undetermined State, if the body and mind become clear and tranquil, one may give rise to contemplations such as impermanence, suffering, non-self, impurity, the wearisome nature of the world, the impurity of food, death, cessation, renunciation, and exhaustion. Or one may give rise to recollections of the Buddha, the Dharma, the Sangha, precepts, generosity, and the heavens. Or one may give rise to the foundations of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of enlightenment, and the path. Or one may give rise to contemplations such as emptiness, signlessness, wishlessness, the Four Noble Truths, and the sixteen aspects. Or one may give rise to various practices and vows of merit, such as the six perfections, the four means of attraction, and the four kinds of eloquence. Or one may attain various supernatural powers, such as the divine ear, knowledge of others' minds, and recollection of past lives. Or one may realize the eighteen kinds of emptiness, from internal emptiness and external emptiness to emptiness of the nonexistent and emptiness of the existent. Or one may enter various samadhi gates, such as the samadhi of inherent nature, the ten powers, the nature of beings, samapatti, the heroic march, and the lion's roar. Or one may attain various dhāraṇī gates, such as the revolving dhāraṇī, the revolving dhāraṇī of hundreds of thousands of millions, and the dhāraṇī of skillful means in the sound of the Dharma. These and other kinds of meditative absorptions and samadhis have different characteristics and are numerous. Their profound and vast aspects will be explained in detail in the seventh major section below, on cultivation and realization, where the various characteristics of these meditative states will be fully distinguished.

The Teachings of Master Zhiyi of Tiantai, Sui Dynasty

Third, discerning truth from falsehood, briefly explained in two parts: 1. Clearly discerning truth from falsehood. 2. Distinguishing what is demonic from what is not.

First, Clarifying the True and the False: When various meditative roots of goodness arise during concentration, some are genuine while others are deceptive; one must not mistakenly accept or reject them. Why is this? If, when various meditative states arise, the mind fails to discern clearly, one might mistake a demonic state for a genuine root of goodness. By clinging to it, one falls into deviant paths, leading to illness or madness. Conversely, if a genuine root of goodness is mistaken for a demonic state and abandoned out of doubt, one loses the benefit of that goodness. These matters are difficult to discern.

If you wish to discern clearly, you should rely on two methods to verify, and thus know the true from the false: first, examine through signs; second, examine through the Dharma.

First, examining through signs has two aspects: one, the unwholesome; two, the wholesome.

Regarding the unwholesome: when various sensations arise during fundamental meditation, if any unwholesome dharmas appear with a sensation, that is an unwholesome sign. There are many unwholesome dharmas; here, within a single sensation, ten pairs of unwholesome dharmas are briefly listed to clarify unwholesome signs:

1. Increase or decrease in the sensation’s intensity. 2. Disturbance or stillness. 3. Emptiness or existence. 4. Brightness or darkness. 5. Sorrow or joy. 6. Suffering or pleasure. 7. Good or evil. 8. Foolishness or wisdom. 9. Bondage or liberation. 10. Strong or weak mind.

These ten pairs illustrate unwholesome signs, all distinguished by whether they are excessive or insufficient.

1. The Increase and Decrease of the Touch Sensation: When the moving touch arises, the body may move, hands may lift, and feet may follow. However, to an observer, the person may appear still as if asleep, or as if possessed, with limbs moving chaotically. Sometimes, while sitting, various unusual visions may appear. This is the *increase* phase.

The *decrease* phase occurs when the moving touch first arises, whether upward or downward, before it spreads throughout the body, and then gradually fades away. As a result, the meditative state is completely lost. While sitting, one feels empty and desolate, unable to maintain bodily stability. This is the *decrease* phase.

2. Settling and Scattering: Settling refers to when the moving sensation arises, the conscious mind and body become bound by stillness, losing their freedom. One might even fall into a distorted state of concentration, not emerging from it for up to seven days. Scattering refers to when the moving sensation arises, the mind and thoughts become agitated and scattered, unable to settle or remain focused.

Third, Emptiness and Solidness: Emptiness means that when it arises, one does not perceive the body at all, which is called attaining the meditation on emptiness. Solidness means that when it arises, one feels the body firm and rigid, like wood or stone.

4. Brightness and Darkness: Brightness refers to when the sense of touch is activated, one perceives various external lights and colors, even the sun, moon, stars, and all kinds of radiance—blue, yellow, red, white. Darkness refers to when the sense of touch is activated, the body and mind become obscured and dim, as if entering a dark room.

5. Sorrow and Joy: Sorrow is when, upon contact, the mind becomes agitated and distressed, gloomy and displeased. Joy is when, upon contact, the mind feels great celebration and delight, so stirred and elated it cannot settle itself.

Six, Suffering and Pleasure: Suffering is when, upon contact, the body and mind are afflicted with pain and distress everywhere. Pleasure is when, upon contact, there is great happiness, leading to clinging and entanglement.

Seven, Good and Evil: The good refers to when a trigger arises, thoughts scatter outward toward wholesome reflections and contemplations, disrupting samadhi. The evil refers to when a trigger arises, shamelessness, lack of conscience, and other unwholesome mental states immediately arise.

8. Foolishness and Wisdom: The foolish one, when encountering a stimulus, becomes confused and bewildered in mind, lost in delusion and distortion. The wise one, when encountering a stimulus, allows sharp perceptions to give rise to wrong views, thereby undermining meditative concentration.

9. Bondage and Liberation: Bondage refers to when, upon encountering something, the five hindrances and various afflictions obscure the mind and consciousness. Liberation refers to when, upon encountering something, one attains the meditative states of emptiness and signlessness, achieves the path and its fruits, severs the fetters and is liberated, yet gives rise to conceit.

10. The Mind's Strength and Weakness:

**Strength:** When encountering a situation, the mind is rigid and unyielding. It cannot move freely in or out of a state, like a piece of pottery or stone—difficult to change or transform. It does not readily follow the path of goodness.

**Weakness:** When encountering a situation, the mind's resolve is feeble and pliable. It is easily corrupted or broken, like soft mud that cannot be formed into a useful vessel.

These twenty kinds of harmful sensations disturb the mind in meditation, disrupt concentration, and lead the mind astray. This is the manifestation of wrong concentration.

Furthermore, if any of the twenty deviant states arise and one fails to recognize them as false and harmful, becoming attached to them, then one may lose their mind and become wild and unrestrained. They may sing or weep, laugh or wail, sometimes run about in frantic terror, sometimes fall ill, sometimes even die, or feel compelled to throw themselves off cliffs, into fire, hang themselves, or harm themselves in other ways. Such hindrances and afflictions are many and varied.

Furthermore, among the twenty kinds of deviant views, if one gives rise to any single deviant method, and it corresponds with any of the ninety-six kinds of ghost and spirit practices—even just one such practice—and one does not recognize this, then one will think according to that path and practice that method. Within the methods one attains, ghosts and spirits will follow one's thoughts and enter. Because of this, one attains the gateway of ghost and spirit methods. The ghosts then augment one's power, sometimes triggering various profound deviant meditative states, as well as wisdom and eloquence, knowing worldly fortunes and misfortunes, supernatural powers and strange abilities, manifesting rare and wondrous things to move and influence sentient beings, broadly carrying out deviant transformation. Sometimes they commit great evils, destroying people's wholesome roots; other times, though they may do good, their actions are false and mixed.

People of the world, lacking wisdom, merely see these unusual individuals and consider them worthy sages, deeply believing in and submitting to them. Yet their minds are inverted, exclusively practicing ghostly methods, constantly teaching others with ghostly methods. Therefore, those who believe and follow them will break the true precepts, break the right view, break dignified conduct, and break pure livelihood. Sometimes they may eat filth and excrement, go naked without shame, showing no respect to the Three Jewels, parents, or teachers; sometimes they destroy sutras, images, stupas, and temples, committing various grave offenses, severing wholesome roots, while presenting an appearance of equality; or they may praise their own practices as equal, thus feeling unobstructed and unimpeded in wrong paths, disparaging others' cultivation of goodness, saying it is not the right path; or they may teach that there is no cause and no effect, or teach deviant causes and deviant effects.

Such erroneous teachings run rampant, corrupting the true Dharma. Those who hear and accept them become tainted in mind by false doctrines. Internally, they attain distorted meditative states, samādhi, wisdom, cessation, and various methods of merit. Externally, they display boundless eloquence and awe-inspiring influence, thereby gaining fame, followers, offerings, reverence, praise, and other benefits. As the *Scriptures of the Ninety-Six Paths* state: "When a person expounds the teachings and ghosts and spirits lend their power, then all who hear will believe and accept, and all who see will feel affection and respect." Because of such circumstances, they cling deeply and cannot turn back. Their perverse conduct and delusions take many forms. If someone is like this, you should know that this person is far removed from the sacred Dharma. When their body perishes and life ends, they will fall into the three evil paths. This matter is explained in detail in the *Great Perfection of Wisdom Sutra* and the *Mahayana Treatise*. If you wish to understand the characteristics of ghosts and spirits, you should consult the *Scriptures of the Ninety-Six Paths* and carefully compare and analyze them—then the matter will become clear.

Question: Those who align with false teachings and commit evil deeds suffer consequences in this life, and after death, they will be reborn in the three lower realms. But what about those who perform good deeds with a hypocritical heart—what are their consequences in this life, and where will they be reborn after death?

The answer is: This person's body and speech may perform good deeds that resemble Buddhist practices, but their understanding is distorted and misguided. If they remain unaware of this, it will obstruct their attainment of the three vehicles of liberation. Though they do not realize the ultimate truth, within their deluded mind, they may sometimes still be able to promote the Three Jewels and encourage others to cultivate goodness. When such a person dies, they may not necessarily fall into the realms of hell, animals, or hungry ghosts. Instead, according to the spiritual beings they have aligned with, they will be reborn in the same realm as those beings and become part of their retinue. At times, they may even be reborn in the human or heavenly realms. Therefore, as stated in the *Scriptures of the Ninety-Six Paths*, among the more than sixty higher paths, due to the severity of their distorted views and karmic obstacles, mantras must be recited to remedy them. Among the more than twenty lower paths, the delusion and karmic obstacles are relatively lighter, and simply recognizing this is sufficient.

Furthermore, even though such a person is born among humans or heavenly beings, they remain secretly bound to the path of demons and evil. They delight in drawing near to false teachers, in listening to false teachings, and in practicing false ways. They support, draw near to, praise, and extol those who cultivate false practices. When they encounter those who correctly study the teachings of the Three Vehicles, they take no pleasure in drawing near to them, or even feel annoyance and create disturbances. Therefore, the *Lotus Sutra* states: "Whether demons, demon sons, demon daughters, demon subjects, or those possessed by demons." The *Mahāprajñāpāramitā Sutra* also says: "Whether demonic heavens or demonic people." Thus, it is known that although such a person is born among humans or heavenly beings, they still belong to the demons and constantly engage in demonic deeds. Even if they leave home to become monastics, they still perform demonic deeds. Therefore, the *Nirvana Sutra* states: "After the Buddha's passing, within five hundred years, the demonic path gradually flourishes. Demons become monastics and ruin the Buddha's Dharma." It is also as the *Mahāsaṃnipāta Sutra* extensively explains the characteristics of demonic deeds, which should be widely distinguished here. Just as these evil characteristics exist within one movement of sensation, the remaining seven sensations also possess these evil characteristics, which should be separately understood. Just as these evil characteristics exist in the fundamental dhyāna, so too in the remaining fourteen gates of dhyāna and in all meditative practices—whether concerning phenomena or principles—there exist false and deceptive methods. The specifics of these matters are numerous and cannot be fully described.

Question: When a perverted thought arises, does it contain all twenty types of distorted perceptions mentioned above, or not?

The answer is: Whether all twenty are present or not is not the point. When a meditative state arises, if even one unwholesome factor is present and not immediately removed, one falls into unwholesome concentration—how much more so if all twenty unwholesome factors are present? Why is this? It is like twenty people traveling together: if one of them is a thief, he misleads the other nineteen. So it is in meditation: a single unwholesome factor can destroy all wholesome qualities—this cannot be called right concentration, let alone when many such factors are present. This briefly describes the nature of one type of meditative experience; the other seven types of unwholesome experiences are similar in essence.

Furthermore, there are also other meditation practices with distorted methods that can arise during concentration, which one should recognize. These refer to the distorted states that appear in various meditation approaches. For example, in the meditation on impurity, when entering this state of concentration, twenty distorted phenomena may arise. Similarly, the remaining fourteen meditation practices should each be examined in the same way, distinguishing them one by one. This should be explained in detail. Practitioners who encounter these phenomena must skillfully recognize them, clearly observe them with appropriate means, and avoid clinging to these distorted states of concentration. Once recognized, they will naturally fade away.

Second, clarifying the correct characteristics: when the movement of touch arises, there are none of the twenty unwholesome states, and the ten wholesome states are fully present. The ten wholesome states are: 1. The characteristic of contact is in accordance with the Dharma. 2. The characteristic of concentration is in accordance with the Dharma. 3. The characteristic of emptiness is in accordance with the Dharma. 4. The characteristic of clarity is in accordance with the Dharma. 5. The characteristic of joy is in accordance with the Dharma. 6. The characteristic of bliss is in accordance with the Dharma. 7. The characteristic of wholesomeness is in accordance with the Dharma. 8. The characteristic of wisdom is in accordance with the Dharma. 9. The characteristic of liberation is in accordance with the Dharma. 10. The characteristic of a well-tamed mind is in accordance with the Dharma.

What is considered "in accordance with the Dharma"? It is that which is peaceful, pure, harmonious, and well-balanced—opposite to the twenty unwholesome characteristics. This is called "in accordance with the Dharma" and is known as the "right sign." This matter will be further explained in the seventh major section, under the discussion of the awakening factors of the first dhyāna, where its characteristics will be distinguished in detail. Just as the right sign of the first movement-touch is explained in this way, the right signs of the remaining seven touches can be understood similarly.

Question: In this approach, one simply follows the events as they are described. But if we analyze based on these appearances—judging what is wrong or right, false or true, what should be abandoned or accepted—wouldn't that be falling into distorted thinking and mistaken views?

The answer is: There are two types of "rightness": first, worldly rightness; second, transcendent rightness. If it is explained in accordance with the characteristics of worldly wholesome dharmas, that is the characteristic of worldly rightness. If it is explained in accordance with the characteristics of transcendent liberation wholesome dharmas, that is the characteristic of transcendent rightness. Now, clarifying the ten right characteristics within the fundamental contact refers to distinguishing worldly rightness. As the *Mahayana Treatise* states: "Through worldly right view, one attains transcendent right view. If one destroys worldly right view, one destroys transcendent right view." Therefore, to clarify the transcendent right dharmas, one must first clarify the worldly right dharmas. To reveal principle through phenomena and to explain the distant by means of the near, one must first differentiate the right characteristics of the initial contact within fundamental phenomena.

Furthermore, when the inner sensations arise, one may perceive the thirty-six impure substances, or generate a mind of compassion, or engage in right mindfulness of the Buddha, along with various other meditative states. If these experiences bring about virtuous qualities, peace, and lawful benefits that nourish and enhance the joy of the sensations, they too are manifestations of past virtuous roots. Each of these has ten authentic signs, and all are part of genuine meditation. However, for those who wish to fully cultivate and attain the fundamental meditative absorptions, one must not cling to these signs. Whether these signs persist or fade, they do not hinder the practice of the fundamental meditations. Yet, in this latter age, practitioners have shallow virtuous roots, and when they experience these sensations, they seldom give rise to other matters or principles. Among the meditative states, there are many realms. Now, fearing that some may encounter these without recognizing them, I briefly explain this meaning. The remaining fourteen categories of meditative signs should also be understood in this way, each examined in detail according to its own class.

Second, to clarify how to verify the true and the false through the Dharma: There are inherently false meditations, whose characteristics are subtle and difficult to distinguish, resembling true meditation. They cannot be discerned by outward appearances alone; one must employ three methods to verify and understand: first, refine and examine with a settled mind; second, cultivate and rectify using the fundamental method; third, analyze and dismantle with wisdom.

As the *Nirvana Sutra* says: "To know true gold, you must test it in three ways: by fire, by hammering, and by polishing." Practitioners are likewise difficult to distinguish. If you wish to discern them, you must also test them in three ways: first, by working together with them; if that does not reveal the truth, then by living with them for a long time; if that still does not reveal the truth, then by observing them with wisdom. Now, I borrow this idea to clarify the signs of correct and incorrect meditation. For example, when a certain sensation arises during meditation, if you cannot tell whether it is correct or incorrect, you should deepen your concentration and, regarding the sensation that has arisen, neither grasp it nor reject it, but simply remain calm and settled in mind. If it is a wholesome root, as your concentration deepens, the wholesome root will grow stronger. If it is the work of a demon, it will naturally dissipate before long.

Second, when practicing according to the original method—for example, if one initially cultivated the meditation on impurity and now returns to that practice—then as one cultivates, the state of meditation should grow clearer and more distinct. This is a sign of genuine progress. If, however, one continues with the original method and the meditative state gradually weakens or fades away, then you should know that this is a deviant sign.

Third, observe with wisdom. Examine the methods you have developed, trace them back to their source, and see that they have no place of origin. Deeply understand their emptiness and stillness, so that the mind does not cling. Then falsehood will naturally fade, and truth will naturally reveal itself.

It is like refining true gold—its luster and color only grow brighter; but if it is counterfeit gold, it will turn black and crumble. In this way, by distinguishing and examining with these three methods, the false and the true can be known.

Meditative concentration is like grinding; cultivation is like hammering; and wisdom observation is like firing in the flame. Moreover, long practice is like grinding, working with it is like hammering, and firing in the flame is like observing with wisdom. Other meditative states can also be examined in this way, and thus the false and the true can be discerned.

II. Distinguishing Demonic from Non-Demonic States

This section clarifies two aspects: first, the characteristics of demonic states; second, the characteristics of non-demonic states.

Now, regarding demonic meditative states, there are two distinct situations:

1. **Meditation That Is Not Demonic, but Demons Intrude into It**

When a practitioner, from a correct state of mind, attains various meditative absorptions, evil demons, fearing the practitioner's spiritual progress, may cause disturbance and enter into their meditation. If the practitioner's mind becomes attached or generates worry and fear, the demons gain an opening. However, if one applies the methods described above to repel them, once the demonic influences are eliminated, it is like clouds dispersing to reveal the sun—the meditative mind becomes clear and pure.

2. **Meditation That Is Entirely Fabricated by Demons to Deceive the Practitioner**

If one recognizes that the state is not genuine and applies the proper methods to counter it, after the demons retreat, not even the slightest trace of true meditative attainment remains.

Now, let’s clarify what is not a demonic hindrance. Sometimes, our own karmic obstacles and defilements disturb our meditation. These disturbances may seem like demonic interference, but in reality, they are not caused by demons. It is difficult to distinguish between the two.

If you try to dispel them using the methods described earlier for dealing with demons, they will not go away. Instead, if you diligently practice repentance, once the karmic obstacles are cleared, your meditation will naturally become clear and stable again.

Furthermore, sometimes when entering meditation, the method or approach used may be unskillful, leading to experiences that are not in accord with the Dharma. If you then adjust and apply skillful means, the clarity and purity of your realization will become evident. This shows that such experiences are not the work of demons.

Fourth, further analysis of meditative states that arise without fixed patterns, briefly outlined in five points: 1. Properly analyzing the arising of meditative states through practice focused on phenomena versus principle. 2. Clarifying the causes for the arising of meditative states. 3. Distinguishing the extent to which meditative states arise. 4. Explaining the signs of exhausting past wholesome roots through meditative practice. 5. Differentiating between conditioned and unconditioned aspects.

First, discern between the cultivation of phenomena and principle, for those whose meditation practice is not yet settled.

Question: The three types of cessation explained above—focusing on an object and restraining the mind—these two are both cessation in terms of practice, and should therefore only give rise to meditative concentration in the realm of practice. Only the cessation of realizing the true nature is cessation in terms of principle, and should thus give rise to meditative concentration in the realm of principle. Why, then, do all three types of cessation universally give rise to various meditative states in both practice and principle? This seems to confuse cause and effect without distinction.

The answer is: Not necessarily. The practices of phenomena and principle, as understood by our tradition, are entirely adapted to the practitioner's capacity and conditions. Therefore, the methods taught differ accordingly—how could they be rigidly categorized? Regarding the three types of stillness mentioned above: if explained briefly, they could indeed be grouped, as you asked, into the two practices of phenomena and principle. But if explained in full detail, they should be expanded into four practices. Within these four practices, there are two approaches: one explains the four practices from the perspective of stillness, and the other explains them from the perspective of insight.

First, regarding the Four Practices explained through the Cessation Approach:

1. **Cessation of Phenomena**: This refers to practices such as focusing the mind and restraining thoughts, which constitute practical cultivation. 2. **Cessation of Principle**: This is the cessation that realizes true nature, representing cultivation of principle. 3. **Cessation of Both Phenomena and Principle**: This involves engaging with conventional reality while realizing true nature, representing cultivation that integrates both phenomena and principle. 4. **Cessation Beyond Phenomena and Principle**: This is the cessation that quiets dualistic discrimination, representing cultivation that transcends both phenomena and principle.

Second, regarding the practice of contemplation, there are four approaches:

First, **phenomenal contemplation**—such as mindfulness of breathing or contemplation of impurity—is the practice at the phenomenal level.

Second, **principle contemplation**—such as contemplation of emptiness or signlessness—is the practice at the level of principle.

Third, **phenomenal-principle contemplation**—the simultaneous contemplation of both conventional and ultimate truths—is the practice integrating both phenomena and principle.

Fourth, **neither-phenomenal-nor-principle contemplation**—the correct contemplation of the Middle Way—is the practice transcending both phenomena and principle.

Now, to clarify the earlier explanation of how meditative absorption can arise in various ways through the practice of stopping, we will discuss these four approaches to practice. Each of these four practices can give rise to meditative absorption in four different ways, resulting in sixteen possible ways for meditative absorption to arise.

If practitioners understand these distinctions clearly, they will naturally realize that both phenomenal and principle practices can lead to all kinds of meditative absorption and samādhi, and their minds will be free from doubt.

What are the four kinds of meditation, each containing four types of unstable meditative states?

First, let's examine the first category: the practice of meditation that leads to unstable states of concentration. There are four different scenarios:

1. There are practitioners who focus their minds on a specific object, restrain their thoughts, and engage in practices of stillness. As a result, they attain meditative states associated with such practices. These include the four fundamental meditative absorptions (dhyānas), the four immeasurable minds, the four formless attainments, as well as the nine contemplations, the eight liberations, the ten totalities, and various other meditative concentrations and samādhis within these categories.

Second, there are practitioners who settle their minds and focus solely on developing meditative concentration within the principles of truth—such as the wisdom practices of emptiness, signlessness, wishlessness, the thirty-seven factors of enlightenment, the four noble truths, the twelve links of dependent origination, and other meditative absorptions grounded in these principles.

Third, there are practitioners who settle their minds by focusing on phenomena, developing meditative states grounded in both phenomena and principle. This includes the fundamental four dhyānas, the four immeasurables, the four formless absorptions, the nine contemplations, the eight liberations, the eight spheres of mastery, and all other samādhis based on phenomena. It also includes the meditative states based on wisdom, such as emptiness, signlessness, wishlessness, the thirty-seven factors of enlightenment, the four noble truths, and the twelve links of dependent origination. Even practices like the special excellences and the clear illumination all belong to this category of meditation based on phenomena and principle.

Fourth, there are practitioners who focus their minds on cessation, thereby developing meditative states that transcend both worldly affairs and conceptual reasoning. These include meditations such as the meditation on inherent nature, the meditation on all phenomena, as well as the Lotus Samadhi, the Single-Practice Samadhi, the Shurangama Samadhi, the Lion’s Roar Samadhi, and other meditative absorptions encompassed by the Middle Way. They extend even to the Ten Powers, the Four Fearlessnesses, and the Eighteen Unique Qualities of a Buddha.

Question: If one practices worldly concentration, one should only attain worldly meditative states. So why is it possible to attain the principles, the non-worldly principles, and other various meditative states and unique dharmas?

The answer is: There are two ways to develop meditative concentration: first, through present practice and skillful means; second, by awakening past-life virtuous roots. If one practices diligently and develops worldly concentration, it is mostly attained through present effort. However, if through diligent practice one awakens to the principle of meditation, or attains various states of concentration that are neither worldly nor purely transcendent, these all arise from the virtuous roots of past-life meditative practice. As the Abhidharmists explain, there are two kinds of cultivation: attainment-cultivation and practice-cultivation. Attainment-cultivation refers to attaining what was not previously attained. Practice-cultivation refers to deepening what was already attained in the past. This principle applies here as well. Therefore, based on diligent practice, the development of concentration manifests in four kinds of indeterminacy.

Furthermore, the internal methods discussed here primarily focus on how the practice of stillness can activate one's past virtuous roots. Therefore, although the manifestations of various meditative states and samadhi—both in terms of phenomena and principles—are mentioned, they are presented in a simplified and accessible manner. As for the complete process of cultivation, from cause to fruition, and the vast, profound aspects of all meditative states and samadhi—both in phenomena and principles—these will be fully explained in the seventh major section, where they are treated in comprehensive detail.

Question: If the attainment of various meditative states and unique qualities, whether through practical cultivation or beyond both practice and principle, all arises from seeds planted in past lives, then anyone who engages in any form of practice should be able to attain the meditative states and unique qualities such as the Shurangama Samadhi. If that is the case, why do all the Buddhas throughout the ten directions earnestly praise the Perfection of Wisdom? They say that if one can practice according to what one hears, the practitioner will fully possess all the Buddha’s teachings.

The questioner replied, "This difficulty actually highlights the present situation. Why? If a practitioner has already encountered countless Buddhas in past lives, heard the Perfection of Wisdom from them, and practiced accordingly, then in this life, whatever they cultivate—all meditative states, samādhis, and uncommon methods—will naturally unfold, whether related to phenomena or principles. But if they did not hear or practice the Perfection of Wisdom in the past, even if they hear or practice it now, it will not arise. How much less could it arise without hearing or practicing at all?"

Furthermore, if in this life one hears the Prajñāpāramitā (Perfection of Wisdom) and practices it but does not yet awaken to it, then in a future life, upon encountering Buddhas and Bodhisattvas and hearing the teaching of the Prajñāpāramitā, if one practices accordingly as one hears, all the great vehicle’s meditative absorptions, samādhis, and unique dharmas will fully unfold. Thus, it is clear that all these arise from hearing the Prajñāpāramitā and practicing accordingly—they do not appear without cause. For this reason, all Buddhas throughout the ten directions earnestly praise the Prajñāpāramitā. If one practices as one hears, one will be able to fully accomplish all Buddha-dharmas, which precisely confirms the meaning presented here.

Furthermore, through the skillful means of Prajñāpāramitā, the practitioner can, in the midst of practical cultivation, simultaneously embody cultivation that transcends both practical and conceptual forms. With courageous diligence, those who constantly practice in this way will give rise to all the unique meditative states and samādhis that are beyond both practical and conceptual forms.

Question: How is this different from what was said before?

The answer is: This should be analyzed in four scenarios: first, when the cause is strong but the conditions are weak; second, when the cause is weak but the conditions are strong; third, when both cause and conditions are strong; and fourth, when both cause and conditions are weak.

First, when the inner cause is strong but the external conditions are weak, it can give rise to the unique states of meditation and samadhi that are beyond ordinary phenomena and principles, as explained earlier. Second, when the inner cause is weak but the external conditions are strong, it can also give rise to these unique states of meditation and samadhi beyond phenomena and principles—this is what we are discussing now. Third, when both the inner cause and external conditions are strong, it gives rise to these unique states of meditation and samadhi beyond phenomena and principles. This combines the previous cases with the present one, and such a person attains the most supreme realization. Fourth, when both the inner cause and external conditions are weak, then in this lifetime, these states may or may not arise. Even if meditation is attained, it is feeble, shallow, and unstable, often prone to regression. In the latter age of the Dharma, even the most diligent practitioners may only achieve this much. As for the three cases described above, they are exceedingly rare—perhaps one in ten thousand, or even none at all.

Second, regarding the classification of meditative states based on principle and practice, there are also four distinct types:

First, there are practitioners who settle their minds in the contemplation of ultimate truth, and thereby develop meditative states grounded in principle—such as the meditative absorptions of emptiness, signlessness, and all other samadhis rooted in principle.

Second, there are practitioners who settle their minds in the contemplation of principle, yet only develop meditative states grounded in phenomena—such as the fundamental dhyanas, the practices of relinquishment, and all other samadhis rooted in phenomena.

Third, there are practitioners who settle their minds in the contemplation of principle, and fully develop meditative states grounded in both phenomena and principle—such as the fundamental dhyanas, the practices of relinquishment, emptiness, signlessness, and all other samadhis encompassing both phenomena and principle.

Fourth, there are practitioners who settle their minds in the contemplation of principle, and thereby develop meditative states that transcend both phenomena and principle—such as the innate meditation and all other unique samadhis encompassed by the Middle Way.

The detailed distinctions of the characteristics of these meditative states, as well as the classification of their cultivation and manifestation, are analogous to what was explained in the first section.

Third, we now examine the cultivation of phenomena and principle, where the arising of meditative states is not fixed. There are also four different scenarios:

1. Some practitioners, by settling the mind on contemplating phenomena to realize principle—practicing cessation on both phenomena and principle—naturally give rise to meditative concentration on both phenomena and principle. This includes the fundamental dhyanas, the stages of liberation, emptiness, signlessness, and all other samadhis of phenomena and principle.

2. Some practitioners, by settling the mind on cessation regarding phenomena and principle, only give rise to meditative concentration within phenomena. This includes the fundamental dhyanas, the stages of liberation, and all other samadhis within phenomena.

3. Some practitioners, by settling the mind on cessation regarding phenomena and principle, only give rise to meditative concentration within principle. This includes emptiness, signlessness, and all other samadhis within principle.

4. Some practitioners, by settling the mind on cessation regarding phenomena and principle, give rise to meditative concentration that is neither phenomena nor principle. This includes the inherent-nature dhyana and all other unique samadhis encompassed by the Middle Way.

For a detailed explanation of the characteristics of these various meditative states and the principles of examining cultivation and arising, please refer to the explanations given in the earlier sections.

Fourth, the next step is to discern the practice that is neither focused on phenomena nor on principle. The arising of meditative states is not fixed and also has four different kinds:

1. There are practitioners who settle their minds in a stillness that transcends discrimination between the two extremes—neither phenomena nor principle—and then give rise to meditative states that are also neither phenomena nor principle. This refers to the meditative states such as the meditation on inherent nature and all the unique samādhis encompassed by the Middle Way.

2. There are practitioners who settle their minds in a stillness that is neither phenomena nor principle, yet only give rise to meditative states focused on phenomena. This refers to all meditative states and samādhis centered on phenomena, such as the fundamental meditations and the eight liberations.

3. There are practitioners who settle their minds in a stillness that is neither phenomena nor principle, yet only give rise to meditative states focused on principle. This refers to all meditative states and samādhis centered on principle, such as emptiness and signlessness.

4. There are practitioners who settle their minds in a stillness that is neither phenomena nor principle, and give rise to meditative states encompassing both phenomena and principle. This refers to all meditative states and samādhis that integrate phenomena and principle, such as the fundamental meditations, the liberations, emptiness, and signlessness.

The detailed distinctions of the characteristics of these meditative states and the discernment of the principles of practice and arising are similar to what was explained in the first section.

Now, focusing solely on the four practices within the practice of stillness, there are sixteen types of uncertain meditative attainments. If we further consider the four practices within the practice of insight, there are also sixteen types of uncertain meditative attainments. Combining stillness and insight, there are thirty-two types of uncertain meditative attainments. These thirty-two are distinguished based on those who follow the Dharma. As for those who follow faith, when they hear the teachings on stillness and insight and attain meditative states or realize the Way, there are also thirty-two types of uncertain outcomes. The details are as described, but they will not be fully elaborated here.

In this general overview, we have briefly outlined sixty-four types of meditative states. If we were to classify them in detail according to the dispositions of practitioners across the three vehicles, there would be one hundred and ninety-two distinct ways in which meditation arises. And if we were to examine each meditative state individually, distinguishing between genuine and misguided manifestations, the variations would be countless. All of these distinctions are based on the inner experiences of practitioners—they are not empty theories.

It should be understood that the arising of meditative states is beyond ordinary comprehension. It belongs to the realm of Buddhas and Bodhisattvas, and even those of the two lesser vehicles cannot fully grasp it—how much less can ordinary beings fathom it? If practitioners wish to cultivate meditation themselves or guide others, they must at least have some understanding of these distinctions. To rely solely on one’s own assumptions would lead to harm for oneself and others, and one’s practice would lack the benefit of wisdom.

Second, to clarify the causes for the arising of various meditative absorptions and samādhi states, there are two differing explanations:

First, some masters say: "Simply cultivate the practice of entering concentration, and the various meditative states will arise spontaneously, without requiring other practices." This master exclusively uses methods of calming (śamatha) to teach people, which is similar to an old-fashioned physician who only prescribes milk-based medicine. We do not agree with this view. The reason is: if calming is the only method, then the states that arise should also be singular. Yet practitioners experience different meditative states arising from calming—how can this be solely attributed to calming? This view not only misses the mark in principle but also contradicts the teachings of the Buddha.

Second, some masters say: "Past-life familiarity with various meditative practices serves as the cause, while present-life cultivation of calming provides the condition. This is why different meditative states arise." The meaning here is clear. For example, on dry land there may be various medicinal herbs, trees, and groves of different kinds, names, and appearances. If they are not all moistened by the same rain, how could they grow in such diverse ways? The same principle applies here.

If we follow the Mahāyāna perspective, there are further distinctions to be made—such as the metaphor of treasures hidden in a dark room, a vase, a bowl, or a well. But that is a separate discussion.

Third, clarifying the number of meditative states that arise: although the previous section explained that the practice of cessation can lead to the arising of all meditative states and samadhis, practitioners differ in their capacities, and the number of meditative states that arise is not uniform. Some practitioners may only give rise to one type of meditative state, while others may give rise to two, three, four, or five types. There are also those who may give rise to all fifteen types of meditative states and all samadhis—there is no fixed rule. The reason for this is that it depends on the practitioner's past habits and causes, which may be partial or complete, deep or shallow. It also depends on whether, in this present life, they practice diligently or lazily, and whether they possess wisdom and skillful means or lack them. Thus, the quality and variety of meditative states that arise differ greatly, manifesting in countless ways. This briefly clarifies the varying numbers of meditative states that may arise.

Fourth, clarifying the causes that give rise to meditative states, which may be complete or incomplete. For ease of understanding, we will first explain using the contemplation of impurity as an example. There are practitioners who, due to past cultivation, have already attained the contemplation of impurity, seeing bones and emitting light. Now, in their meditative concentration, they may only attain the contemplation of impurity without reaching the stage of seeing bones and emitting light—this is called incomplete attainment. If they fully attain it, it is called complete attainment. If the momentum from past cultivation has been exhausted, even if they practice concentration diligently, they will not progress further. However, if they focus intently on contemplating the bones, refining the skeletal form, and persistently cultivating without interruption, they will gradually realize that the realms they contemplate begin to unfold, leading to the attainment of the eight liberations, with contemplation, refinement, permeation, and cultivation all fully developed. This is achieved through skillful, diligent, and dedicated practice in this lifetime, not merely due to past habits or favorable conditions.

Question: If the practice of stillness does not progress, could it be because the habitual causes have been exhausted, or because past merits are obstructed by karmic hindrances, preventing them from growing and unfolding?

The answer is: Indeed, as you have asked, this is a distinct path. It does not hinder those who have fully developed it; it is not related to karmic obstructions. However, it requires skillful means and must be practiced according to the methods of contemplation to achieve realization. In this context, one should distinguish among five types of practitioners based on their spiritual capacity: first, the regressive type; second, the protective type; third, the stable type; fourth, the progressive type; and fifth, the accomplished type. The details of these distinctions are not fully recorded here. As for the other fourteen meditative states, whether they are fully developed or not can be understood by analogy.

Question: The previous section explained the manifestations of various meditative states and samadhi in the fifteen categories. Among these, there are both conditioned and unconditioned states. Conditioned wholesome states, having been attained in the past, can arise from habitual wholesome causes. However, unconditioned states have never been attained before—how could they arise from past habitual wholesome causes?

The answer is: There are two types of undefiled states. The first is the undefiled state attained through practice, and the second is the undefiled state attained through wisdom. The undefiled state attained through practice deals with specific phenomena and is not directly focused on realizing the ultimate truth. Therefore, it can arise from the accumulated good habits of past causes. In contrast, the undefiled state attained through wisdom is directly focused on realizing the ultimate truth, so it cannot be definitively said to arise from the accumulated good habits of past causes.

Furthermore, there are two aspects to this. The first is cultivating wisdom by contemplating principles, which clarifies the undefiled state attained through wisdom. The second is developing wisdom to perceive principles and realize the truth, which also clarifies the undefiled state attained through wisdom. When cultivating wisdom by contemplating principles, there can be good habits from past causes that facilitate its development. However, when wisdom arises to perceive principles and realize the truth, even though it is focused on the ultimate, it does not rely on good habits from past causes for its development.

The development of wisdom and insight into truth also has two kinds: The first is developing a semblance of wisdom; The second is developing genuine wisdom.

When developing a semblance of wisdom, there may be habitual causes or wholesome conditions that bring it about. When developing genuine wisdom, there are no habitual causes or wholesome conditions that bring it about.

The arising of true wisdom is further divided into two types:

First, the arising of the insight into truth, such as the forbearance of suffering, which is unconditioned and free from defilements.

Second, the arising of the unconditioned and defilement-free contemplation within the three realms, such as unimpeded liberation.

If it is the arising of the insight into truth, such as the forbearance of suffering, which is unconditioned and free from defilements, it is never said to arise from the habitual causes of wholesome actions.

If it is the arising of the unconditioned contemplation within the three realms, the teachings are not fixed. According to the interpretation of the Sarvāstivāda school, for those who regress—such as a Sakadāgāmi, Anāgāmi, or Arhat who falls back to the initial stage and later attains the fruit again—then it can arise from the habitual causes of wholesome actions. However, for those who do not regress, once the three fruits are attained, there is no possibility of re-arising, so none of them can be said to arise from the habitual causes of wholesome actions.

According to the interpretation of the Dharmaguptaka school, when the four fruits arise with true unconditioned wisdom, none of them arise from the habitual causes of wholesome actions.

Question: According to the Abhidharma analysis, only the initial arising of the uncontaminated mind is said to have no self-seed cause. Why then is it that all genuine uncontaminated states attained by the four fruits are said to be without habitual causes and arise from good roots?

Answer: Now, to clarify the causes behind the arising and cultivation of various meditative states and samadhis, their meanings differ. Here, based on past experiences of attaining goodness, if one later regresses and loses it, and now through stillness practice it arises again, this is explained as the cause of cultivation leading to the arising of goodness. As for the four fruitions, where genuine, unconditioned wisdom arises, none of these involve previously attained experiences that were later lost and then re-arisen through stillness practice—how could they be considered the same? If we speak generally, the unconditioned genuine insight of the first level of mind serves as the basis for the unconditioned insight of the second level, and so on up to the ninth level. From this perspective, all unconditioned wisdom arising in the four fruitions could be called the arising of goodness due to cultivation causes. However, since we are not discussing it from this angle here, we say that none of the unconditioned wisdom arising in the four fruitions is due to the arising of goodness from cultivation causes.

Furthermore, practitioners who have cultivated various meditative states and samadhi in the past—whether through practical methods or philosophical understanding—may not have attained full realization or mastery. Yet, when their present virtuous roots have ripened in due time, they rely on the practice of calming meditation as a condition, and all these latent potentials unfold. This, too, is the manifestation of virtuous roots cultivated through habitual causes. It is akin to the Buddha’s declaration of “well come,” where the unconditioned arises without delay, and the three insights and eight liberations are simultaneously fulfilled. One may discern whether these manifestations pertain to the conditioned, the unconditioned, both, or neither—the categories can be understood by analogy.