Name: Four Foundations of Mindfulness Sutra · Volume 2 (四念处 · 第二)
Author: 智𫖮说

分章為三。大意。停心。念處。大意者。前性共緣只見生滅之理。發真斷結乃至極果。猶是四枯拙度。今無生四聖諦即事而真。麁細等觀皆如幻化。四榮巧度。大經云。聲聞有苦有苦諦。菩薩解苦無苦。而有真諦。大品云。欲得聲聞。欲得緣覺。欲得菩薩。皆當學般若。故名通教四念處也。通義有八。謂理教智斷行位因果。理通者。同緣即色是空故。教通者。同稟無生之說故。智通者。諸法不生般若生故。斷通者。須陀洹若斷同是無生法忍故。行通者。同乘摩訶衍乘故。位通者。同是乾慧地乃至佛地故。因通者。同學般若波羅蜜故。果通者。同到薩婆若故。三人八義不殊。故名通也。復次通有三義。一因果皆通。二因通果不通。三通別通圓。因果俱通者。如上八通說。近通偏真四枯拙度。因通果不通者。乃是別果來接。通因得見佛性成四榮雙樹。通別通圓者。別圓因果皆與通異。藉通開導得入別圓因。成非枯非榮雙樹之果也。若通因果。正是小大半滿。分門亦是析體拙巧。聲聞藏。菩薩藏。羊鹿異路。何者三藏未斷惑。猶是凡夫住下忍位伏見思惑以誓願。乘五通住生死化眾生。二乘斷正使拙度保涅槃。不能前進。故從此分門。若三人同以無言說道。斷煩惱者是滿字。摩訶衍門多所含容。即開為三。一通二別三圓。體諸法如幻化不生不滅。不斷而斷三人通位。從乾慧性地。為伏道見地。至七地斷正盡。緣覺根利能侵習。位齊八地。若菩薩斷正盡。留習扶誓受生死化眾生。八地九地斷塵沙無知。學道種智。此即通教通三乘人意也。若通別者。初因通門得入十住。斷界內惑盡。十行斷界外塵沙。學道種智。十迴向學中道。十地破無明見佛性。是為通於別意也。通圓意者。初因通門入十信。斷界內惑。任運自盡登住見佛性。斷無明。十行十迴向。並斷別惑。此通圓意也。故知大乘斷伏永異小乘如習。應中有菩薩從初發心與薩婆若相應。是聲聞一切智通通教意。若菩薩從初發心遊戲神通。淨佛國土成就眾生者。通別意也。若從初發心即坐道場。轉法輪度眾生。是菩薩為如佛。通圓意故。大論舉三人諭。謂步馬神通。馬雖勝步不及神通。一念即至。譬圓教力大不妨餘也。又大論明燈炷云。乾慧為初炎。佛地為後炎。此即通家名乾慧。非斷道。而為初炎者。乃是論主申含容引外人作此解。乃以相似燈炷為初炎耳。若言二地是菩薩斷道者。此取性地為斷道。至六地與羅漢齊。或取八人地。是斷道此以三地為斷道。七地齊羅漢。而今不取二地三地。乃取乾慧者。故知是通三人之初。以似道為初炎耳。復有人言。歡喜為初炎。佛地為後炎。此約別教斷道為初炎。別家初地見常住理斷無明。見中道故名歡喜。是初炎。復有人言。初住為初炎。佛地為後炎。是圓教意。初住見中性圓斷一品無明。故初住為初炎。此是通教通別通圓之義。通教四門者。大論云。一切實一切不實。一切亦實亦不實。一切非實非不實。為向道人說。聞即得悟。皆名第一義悉檀(云云)。中論觀法品。又作四句證諸法實相。三人共得即其例也。若幻化有門則通五人。四門門門有五人。是則二十人。三藏雖四多用有門。通多用空門。別多用亦空亦有門。圓多用非空非有門。天親雖說別圓。多明別階級。龍樹雖明幻化影像十諭諭之。有不離無。無不失有。非有非無。不思議之理教也。問若爾三藏亦有三人同入。何不名通。通亦有三人之殊。何不名別。答三藏三人。一人不入故不名通。通雖三人而皆入但空。不得稱別(云云)。問通是滿字門。而稱通者何故停灰斷耶。答譬如朱雀臺門。雖通貴庶有停私室者。有至府省者。有見天顏者。如前所釋通。通通別通圓。此義可知。又譬如因心有眠有夢。夢諭於空。眠諭於假。心諭於中。聲聞觀四諦無生。如幻如化以入空。緣覺觀十二緣無生。如幻化以入空。菩薩觀六度無生。如幻化以入空。不深見假中。故同住灰斷。若能尋夢得眠。尋眠得心。非但見空亦見不空。亦見非空非不空。釋大意竟。二五停心者。名數同前。云何有異。魚目明珠質同。理別曲直。體析巧拙。料簡已如前。大經明果報五陰。已受想行識。亦是一法。凡夫為苦為惱。二乘緣不淨無常出生死。菩薩觀陰即是於真更無別理。如薄福者覩金成蛇。為之所害福人見寶得而用之。苦諦既然三諦亦爾。眾生不知。沒在於苦造二十五有。輪環宛轉無解脫期。菩薩為此而起大悲發弘誓願。拔苦與樂雖發誓願。所度如度虛空。雖誓斷如空共鬪。雖安如空種樹。雖滅實無得度。觀一切無所有。無所有故空。空故不生。不生故不滅。畢竟清淨。行者雖作此觀。其心浮逸如犬逐塊。若欲攝散睡眠昏熟如鼉得暖。當知不修停心。心不得住。雖作此解是直作善。如有眼無足不得入池。若善用四悉檀。修五停心者。即得住觀。如密室無風照物得了。當知阿那波那。三世佛入道初門。又云。亦為甘露門。光明云。即開甘露門入處食等(云云)。既信解已當修五停。謂阿那波那等(云云)。覺觀多者當觀入息。不生出息不滅。不生不滅。息即是空。無能觀所觀。皆不可得。不可得即真。真即心停也。多貪欲者當觀。貪欲非垢無貪欲。非淨非垢故不生。非淨故不滅。不生不滅故即空。空即真真故心停。多瞋恚者。當觀於慈。慈恚即不生亦不滅不生不滅即是空。空即真真故心停。又觀罵者是誰。誰受罵者何等是罵。罵者與諸佛等。受罵者與畢竟空等。罵法與薩婆若等。打者受打者打法亦如是。一一音聲不能見罵。眾多音聲亦不能罵。唯當自責過去煩惱多。今世瞋恚盛若不能忍。心則螫毒生死無畔。應當息之令停也。著我多者當觀其身。如屠牛四分。但見四大六種五陰。十二入十八界。何處有我。即破我見。五愚癡者。對因緣觀三世因緣。破斷常二世破果報。我一世破性。我善用五法治心。心則安住得觀無生。無生現前即破煩惱。有直有善名為初賢。大論云。觀行是智慧性。何故言三昧。答若不定心中修。此是顛倒智慧如前說狂愚之人。豈是賢聖善直之意也。作是修時。種種諸境發一陰界入境。乃至菩薩境。善當識別。去取得宜。無生正觀破之。一一皆是摩訶衍故。乃至二十種壞禪覺。十種成禪覺。皆須識知。故大經云。迦羅迦果有九分。鎮頭迦果纔有一分。城中人不識食之即死。行者若明十法。即鎮頭迦。十法者。一善識無生正因緣境。如空無相無方維上下。心性亦爾。二真正發心。三止觀修習。四破愛見諸法。徧五善識通塞。愛見中。苦集為塞滅道為通。六用三十七品調適。七修助道開三脫門。八善識次位。九安忍。十順道法愛不生。此十法成乘即入菩薩位。得三乘道(云云)。問何等煩惱障定慧。答有人言愛生煩惱障。慧散動無知障定。復有人言百八煩惱。障定性得繩障慧。今不爾但隨偏多為障也。問通家若為明六即。答無生理即。幻化名字即。乾慧地觀行即。性地相似即。八人已上為分真即。佛地為究竟即(云云)。三明四念處者。念是無生觀慧。處是所觀境。先明屬愛煩惱者。大品云。即色是空。非色滅空色性自空。空即是色色即是空。觀空無色觀色無空。能觀智境並不生不滅。智即是境境即是智。非智滅境智性自境。即生無生故名無生。非謂無有生名無生。觀內身外身內外身。一切色法。若麁若細。皆如幻化。即是約身修性念處。受心法皆是苦性。苦性即空皆如幻化。若作共念處者。亦當念空法修心。觀不淨背捨勝處一切處皆即空。是為共意。緣念處者。緣佛無生方等十二部經。乃至知眾生根性即空(云云)。云何修身性念處色。若麁若細。總而觀之。如夢如幻響化。此色緣不淨。如我此身歌羅邏時。父母二滴為緣。業煩惱為因。因緣和合生此報身。九孔常流膿囊涕唾。三十六物性相種子究竟不淨。貪愛計淨是顛倒見。若見不淨即破淨倒。中論劫初穀子不生世間現見。故劫初穀不滅世間現見。故因緣合集名為生。因緣散名為滅。散故不常。集故不斷。是名世間不常不斷。此文正表內種子。十二因緣和合不生不滅也。問若種子生即從自生。若從遺體生即是他性生。自種子遺體合即是共生。若非種非遺即無因生。若從種子生何用遺體。若從和合復屬何緣。若無父母之他云何得種子之自。無自故從誰生汝種子。能自生未有父母之他。無種子之自。若已有種子之自。即不從他也。問汝過去業與六識心俱不。若其事滅業附心識來於現在難。六識生滅業亦生滅。不為自生。若滅不應附心來。若不依阿梨耶識。義不成也。若從父母生是從他生。汝自性尚不能生。云何從他生難。猶有自性故即有他性能生。若無自性父母為誰作他。若自他共能生者。汝於自他若能生共可能生。俱既不能和合亦不生若能生即有兩過。自既不生。他亦不生。即兩不能生兩法相助成生。為是自為是他。如兩砂無油合亦無油。若自他不能生。合時亦不能。若合能生者並亦應兩砂無油。合時應有油若兩合無油。當知自他本不能生。合亦不能生。如一盲不見二盲。亦不見。若謂非種子非父母生。從無因生難。無因得果果復應無。如無泥而能生瓶者。亦應從木生等是無因。故從因緣生尚不可。況無因耶。是則因果倒亂罪人獲福(云云)。壞世間法。若無世諦即無出世。是大邪見人。若四句責生不可得。是則無生。無生而生是名假生。假生非生但有名字。是字不生亦不不生。是字無所有故自他共無因。畢竟不見身生處不可得。若無生處亦無滅處。生滅不生滅。非生滅非不生滅。清淨平等正觀。觀身細色如隣虛塵。即有十方分。若有十方分即具四微所成色香味觸。色為自香味為他即因成假義。若從色生即是自性。若從香味生即是從他性本。合是共生離色離香味。是無因生。四句檢之生不可得。是故說無生無生而說生。是名假生。是名細色無生。如論云。若有極微色是則四微所成。又云。若有極微色即有。十方分則不名極微。四微成色此即因成假。觀此假因成如夢幻。細色麁色無生。是苦聖諦。思益云。菩薩知苦無生名苦聖諦。此色身四句因成中檢無生名身念處。問此色為從滅生。為從不滅生。為從滅不滅生。離滅不滅生。若從不滅生是自生。若從滅生則從他生。若從滅不滅生是共生。離生則無因生。論云。不自不他不共不無因。四句生皆不可得。是故說無生。無生而說生是名假生。色不淨破淨倒。又問此色為待色。待無色乃至共離皆不可得。是則無生無生而說生。是則假生是皆不淨。破淨倒是性。身念處以智慧性。觀屬愛身色生相。得慧解脫須陀洹。乃至慧解脫阿羅漢。若作是觀時未能得道。於中生著是愚癡法名無染。若染於法乃至涅槃。是則染著隨情。三種念處如前三藏中說。若隨理三種念處。即如通中說。隨情是事相。隨理是無生。念處乃至心法亦如是。共念處者。行人觀念處修八背捨。事中諸禪乃至熏修等。如明眼開倉見穀粟。種種不淨不同。大論明骨想。即解十力四無所畏。十八不共法等。乃至燒想。諸論師疑文誤。何意從骨想。即解十力無所畏耶。今師云人不得論意。此中為修共念處。又不壞骨人成俱解脫。三明六通八解。悉皆具足。受心法亦如是。為成摩訶衍故非論誤也。緣念處者。緣佛十二部經。四辯說法。悉皆無礙教化眾生。心緣普徧也。四念處四種精進名四正勤。四種定名四如是足。五善生名為根。破煩惱名為力。分別道用。名七覺。安隱道中行名八正道。次破屬見煩惱。觀身如幻化。非垢非淨若起見謂淨不淨。亦淨亦不淨非淨非不淨。是事實餘妄語。是見皆依色。若謂此淨等過去如去不如去。亦如去亦不如去。非如去非不如去。未來有邊無邊。亦有邊亦無邊。非有邊非無邊。即陰離陰。十四難約三世五陰六十二身見。是污穢無記五陰即具三假。淨法塵對意根生意識者。為意生為塵生。為合生為離生。若意生是自生乃至離生是無因。即破因成假。若意根滅生不滅生。亦滅亦不滅生。非滅非不滅生。皆墮四句則破相續假。若待無有識生。若待有有識生。若待亦有亦無識生。若待非有非無而識生。皆墮四句則破相待假。所破能破。例十二是破有見中十四難。六十二見不淨。無見中亦三假十二句能破。亦例十二句亦淨亦不淨。亦有亦無見。三假十二句破能觀。亦十二句例破非淨非不淨。非有非無見。亦十二句破能觀。亦十二句破用。性念處觀之破。身念處九十六句破生見。不可得成無生。身性念處。次觀受念處破生見。經云。受受。受不受。受亦受亦不受。受非受非不受。又云。行亦不受。云何受受不行亦不受。云何受不受。行不行亦不受。云何受亦受亦不受非行非不行亦不受。云何受非受非不受受受故。是有見是見依受起。受不受故是無見。是見依受起受亦受亦不受故是亦有亦無見。是見依受起受非受非不受故。是非有非無見。是見依受起。是事實餘妄語過去如去不如去。乃至非如去非不如去。未來有邊無邊。乃至非有邊非無邊。即陰離陰為十四難。約三世有六十。即陰離陰合成六十二。有見中三假能所二十四破生見無見中。三假能所亦二十四。無生見亦有亦無見中三假。能所二十四句。亦生亦無生非有非無見中。三假能所二十四句。破非生非無生合成九十六句。破生見成無生受。性四念處。次觀心性四念處。觀心常無常乃至非常非無常。是見依識起。過去如去乃至非如去。非不如去。未來有邊無邊。乃至非有邊非無邊。即離為十四難。約三世為六十即離為六十二見。常見中三假能所二十四句。無常見中三假二十四句。亦常亦無常見中三假能所二十四句。非常非無常見中。三假能所二十四句。九十六句。破生見成無生也。法性四念處觀有我無我亦有我亦無我。非有我非無我。是見皆依法起過去四見。未來四見。即難為上四難。約三世五陰為六十二。有見中三假能所破。有二十四句破。後例爾。九十六句破我見。是名四念處。乃至八正道。是破屬見中三十七品。故經言。我斷一切諸見纏等。以智慧刀。割斷破裂也。若共念處觀九想八背等。一切禪亦名得解。觀非實觀也。三十七品例前受心法亦如是。緣念處觀見中有一切佛法。無生四諦教理名字句義。通達無壅隨眾生根性。樂欲。便宜對治。第一義而為說法。是為破屬見。煩惱中修三種。別相四念處觀。問何意通教明非苦非樂。是三十七品例前受心法。亦如是。苦果非苦。非樂。應是樂。答此作四句若通論非苦非樂。此異通四句不可說。有因緣故說非苦非樂。結成生滅苦樂。是三藏意。若非苦非樂結成無苦無樂之苦樂屬通教攝也。淨名云。迦栴延五義五受陰通達空無所起是苦義。結受念處。如大品不淨觀。即是摩訶衍皆不可得。故以是不淨心觀色。自念我身未脫是法。未免三界生。猶應受百千生死。故言未脫。引廣乘品成身念處觀諸法不生不滅。是無常義。結成心念處觀。於我無我而不二。是無我義結成法念處觀。若作非常非無常。成常非垢非淨。結成淨非苦非樂。結成樂非我非無我。結成我即成別教義。常樂我淨斷惑歷別來證也。若作非垢非淨。雙照垢淨。非苦非樂雙照苦樂。非常非無常。雙照常無常。非我非無我雙照我無我。結成圓教。圓心修習不斷煩惱而入涅槃也。於乾慧地中修總相三種四念處。如前三藏中分別。但有如幻如化體法即空之異耳。是為無生總相四念處。但是總相念處修身即空陰入界一切法亦如是。是名身念處。受心法亦如是。觀此位是總相念處。修四正勤。如意根力覺道。三十七品。共緣念處。亦如是。雖未發暖相。似無漏法水。而總相觀五陰。智慧深利勝。別相念處。是故名總相念處。屬乾慧地外凡也。辟支迦羅名目大小。如前亦修三種念處十二因緣。過去無明只是不淨煩惱。五陰諸行只是善惡五陰。從識乃至受是果報記五陰愛取煩惱五陰。有是善惡五陰。未來生死。是果報無記五陰。若麁若細總而觀之如幻如化。是名性念處因緣覺也。共緣念處例前亦有性。共緣三種觀三人大小也。菩薩發菩提心慈悲誓願。觀此身受心法。三種念處。修性身時觀此身色。若無生如幻如化。能發暖頂等法。成五停心。別總四念處。名伏忍四善根。名柔順忍發真斷結。八人地名無生忍。須陀洹名無生法忍果。斯陀含名遊戲神通。阿那含名離欲清淨。阿羅漢名已辦地。八名辟支佛地。九地名菩薩地。十地名佛地。性念處觀成。破界內見思通惑。得一切智與羅漢齊。八地修界內道種智。破界內塵沙無知。是共念處。九地已上學一切種智是緣念處。十地當知為如佛。佛是通教佛。成就四枯。莊嚴雙樹。故云四念處坐道場。斷通惑正習盡見偏真之理。於二諦中觀照純熟。是名坐道場。般涅槃者。即有餘無餘二種涅槃。轉法輪者。轉通教無生偏真之法輪。令一切眾生同入偏真法性。非中道不空法性故。法華云。我等同入法性。不見佛性。二乘俱得此理。並有坐道場轉法輪。而羅漢不斷習氣。只是四枯莊嚴。支佛小深侵習亦是四枯。菩薩不斷習。以誓願力熏行處處受生。調熟眾生。學一切智道種智一切種智。是名通教佛。只是四枯莊嚴雙樹但三藏。是拙度觀門既拙解空亦淺如迦栴延五義是通教體。假入空觀門既深。三藏是事觀為疎。通教理觀為密。三藏附事為偽。通教緣理為真。比至證得真。時無復為別異也。

This chapter is divided into three sections: the general meaning, calming the mind, and the four foundations of mindfulness.

**The General Meaning**

In the earlier teachings of shared and individual liberation, one only sees the principle of arising and ceasing. Realizing the truth and cutting off afflictions up to the ultimate fruit—this is still the "four withered" inferior method. Now, the Four Noble Truths of non-arising mean that ordinary reality itself is the truth. Observing coarse and subtle equally, all is like illusion and transformation—this is the "four flourishing" skillful method.

The Great Nirvana Sutra says: "For the śrāvaka, there is suffering and the truth of suffering. The bodhisattva understands suffering as non-suffering, and there is the ultimate truth."

The Great Perfection of Wisdom Sutra says: "Whether one wishes to attain the śrāvaka path, the pratyekabuddha path, or the bodhisattva path, one should all study prajñā."

Therefore, this is called the Shared Teaching's Four Foundations of Mindfulness.

The meaning of "shared" has eight aspects: principle, teaching, wisdom, severance, practice, stage, cause, and fruit.

- **Shared principle**: All equally contemplate that form itself is emptiness. - **Shared teaching**: All equally receive the teaching of non-arising. - **Shared wisdom**: The wisdom of non-arising arises because all dharmas do not arise. - **Shared severance**: The stream-enterer's severance is equally the patience of non-arising dharmas. - **Shared practice**: All equally ride the Great Vehicle. - **Shared stage**: All equally pass through the stage of dry wisdom up to the Buddha stage. - **Shared cause**: All equally study the perfection of prajñā. - **Shared fruit**: All equally arrive at sarvajñā (all-knowing wisdom).

These three types of practitioners share these eight meanings without difference—therefore it is called "shared."

Furthermore, "shared" has three meanings: (1) both cause and fruit are shared; (2) the cause is shared but the fruit is not; (3) shared connects to the distinct and shared connects to the perfect.

**Both cause and fruit shared**: As explained in the eight shared meanings above. It closely connects to the biased truth of the four withered inferior method.

**Cause shared but fruit not shared**: This is the distinct teaching's fruit coming to connect. Through the shared cause, one sees the Buddha-nature and accomplishes the four flourishing twin trees.

**Shared connects to distinct and shared connects to perfect**: The distinct and perfect teachings' causes and fruits are both different from the shared. By using the shared as a guiding gateway, one enters the distinct or perfect cause, accomplishing the fruit of the twin trees that are neither withered nor flourishing.

If we speak of shared cause and fruit, this is precisely the distinction between the Small and Great, the Partial and Full. Dividing by gateways also shows the difference between the analytical and the essential, the inferior and the skillful.

The śrāvaka canon and the bodhisattva canon are like sheep and deer on different paths. Why? In the Tripiṭaka teaching, one has not yet cut off confusion—still an ordinary being dwelling at the stage of lower patience, suppressing views and afflictions through vows, riding the five supernatural powers, dwelling in birth-and-death to transform beings. The two vehicles cut off the primary afflictions through the inferior method, cling to nirvana, and cannot advance further.

Therefore, from this point the gateways divide. If all three types of practitioners equally use the teaching of wordless speech to cut off afflictions, this is the "full word" teaching. The Great Vehicle gate is broad and inclusive, and is opened into three: (1) shared, (2) distinct, (3) perfect.

Understanding all dharmas as illusory transformations, neither arising nor ceasing—cutting off yet not cutting off—this is the shared stage of the three types of practitioners. From the stage of dry wisdom and the nature stage as the path of suppression, to the seeing stage, up to the seventh stage where primary afflictions are completely cut off. The pratyekabuddha, with sharper faculties, can also erode habitual tendencies, reaching the level of the eighth stage. If the bodhisattva cuts off primary afflictions completely but retains habitual tendencies to support vows, receiving birth-and-death to transform beings—from the eighth and ninth stages, cutting off dust-like unknowing, studying the wisdom of the paths—this is the shared teaching's meaning of connecting the three vehicles.

**Shared connects to distinct**: Initially, through the shared gateway, one enters the ten abodes, cutting off afflictions within the realm of desire completely. The ten practices cut off dust-like afflictions outside the realm. The ten dedications study the middle way. The ten stages break through ignorance and see the Buddha-nature. This is the shared connecting to the distinct.

**Shared connects to perfect**: Initially, through the shared gateway, one enters the ten faiths, cutting off afflictions within the realm, naturally exhausting them, ascending to the abodes and seeing the Buddha-nature, cutting off ignorance. The ten practices and ten dedications both cut off distinct afflictions. This is the shared connecting to the perfect.

Thus we know that the Great Vehicle's cutting off and suppressing is forever different from the Small Vehicle's habitual tendencies. In the middle, there is the bodhisattva who from initial resolve corresponds with sarvajñā—this is the śrāvaka's all-wisdom shared with the shared teaching's meaning. If the bodhisattva from initial resolve plays with supernatural powers, purifies Buddha-lands, and matures beings—this is the shared connecting to the distinct. If from initial resolve one immediately sits at the site of enlightenment, turns the wheel of Dharma, and saves beings—this bodhisattva is like the Buddha—this is the shared connecting to the perfect.

The Great Treatise gives the simile of three people: walking, horseback, and supernatural power. Though the horse surpasses walking, it does not match supernatural power, which arrives in a single thought. This illustrates that the perfect teaching's power is great without hindering the others.

The Great Treatise also speaks of the lamp wick: dry wisdom is the first flame, the Buddha stage is the last flame. This is the shared school's naming of dry wisdom. It is not the path of severance, yet is called the first flame—this is the treatise master drawing in outsiders' understanding with an inclusive meaning, taking the semblance lamp wick as the first flame.

If one says the second stage is the bodhisattva's path of severance, this takes the nature stage as the path of severance, reaching the sixth stage equal with the arhat. Or one takes the stage of the eightfold person as the path of severance—this takes the third stage as the path of severance, the seventh stage equal with the arhat. But now we do not take the second or third stage; we take dry wisdom. Thus we know this is the beginning of the three types of practitioners in the shared teaching, taking the semblance path as the first flame.

Others say: Joy is the first flame, the Buddha stage is the last flame. This is the distinct teaching's path of severance as the first flame. In the distinct school, the first stage sees the principle of permanence, cuts off ignorance, and sees the middle way—therefore called Joy. This is the first flame.

Others say: The first abode is the first flame, the Buddha stage is the last flame. This is the perfect teaching's meaning. The first abode sees the middle nature, perfectly cuts off one portion of ignorance—therefore the first abode is the first flame.

This is the meaning of the shared teaching connecting to the distinct and connecting to the perfect.

**The Four Gateways of the Shared Teaching**

The Great Treatise says: "All is real; all is not real; all is both real and not real; all is neither real nor not real." When spoken to those seeking the path, hearing it they immediately attain understanding—all are called the highest meaning siddhānta.

The Middle Way Treatise's chapter on contemplating dharmas also makes four propositions to realize the true nature of all dharmas. The three types of practitioners together attaining this is an example.

If the gateway of illusory existence, it connects to five types of persons. Each of the four gateways has five types of persons—thus twenty types of persons.

The Tripiṭaka, though it has four, mostly uses the gateway of existence. The shared mostly uses the gateway of emptiness. The distinct mostly uses the gateway of both emptiness and existence. The perfect mostly uses the gateway of neither emptiness nor existence.

Vasubandhu, though he explains the distinct and perfect, mostly clarifies the distinct stages. Nāgārjuna, though he explains illusion and shadow with ten similes, shows that existence does not separate from non-existence, non-existence does not lose existence, neither existence nor non-existence—this is the inconceivable principle and teaching.

Question: If so, the Tripiṭaka also has three types of practitioners entering together—why is it not called shared? The shared also has three types of practitioners differing—why is it not called distinct?

Answer: In the Tripiṭaka, among the three types of practitioners, one type does not enter—therefore it is not called shared. In the shared, though there are three types, all enter only emptiness—it cannot be called distinct.

Question: The shared is the gateway of full words, yet it is called "shared"—why does it stop at the ash cessation?

Answer: It is like the gate of the Vermilion Bird Terrace: though it is open to both noble and common, some stop at private rooms, some reach the government offices, some see the emperor's face. As explained before, the shared connects to the shared, connects to the distinct, connects to the perfect—this meaning can be understood.

Again, it is like the mind having sleep and dream. Dream illustrates emptiness. Sleep illustrates the provisional. Mind illustrates the middle.

The śrāvaka contemplates the Four Noble Truths as non-arising, like illusion and transformation, to enter emptiness. The pratyekabuddha contemplates the twelve links as non-arising, like illusion and transformation, to enter emptiness. The bodhisattva contemplates the six perfections as non-arising, like illusion and transformation, to enter emptiness. Not deeply seeing the provisional and middle, they equally dwell in ash cessation.

If one can seek the dream and find sleep, seek sleep and find mind—not only seeing emptiness but also seeing non-emptiness, and also seeing neither emptiness nor non-emptiness.

The explanation of the general meaning is complete.

**Second: The Five Methods of Calming the Mind**

The names and numbers are the same as before. How are they different? Fish eyes and bright pearls are the same in substance; the principle differs in crooked and straight, in essential and analytical, in inferior and skillful. This has been examined before.

The Great Nirvana Sutra explains the five aggregates of retribution. Feeling, perception, formations, and consciousness are also one dharma. For ordinary beings, they are suffering and affliction. The two vehicles contemplate impurity and impermanence to escape birth-and-death. The bodhisattva contemplates the aggregates as themselves the truth, with no separate principle.

Like a person of little merit seeing gold become a snake and being harmed by it, while a person of merit sees treasure and uses it. The truth of suffering being so, the other three truths are likewise.

Beings do not know this, submerged in suffering, creating the twenty-five forms of existence, revolving endlessly with no escape. For their sake, the bodhisattva gives rise to great compassion, makes vast vows, to pull out suffering and give joy.

Though making vows, those saved are like saving empty space. Though vowing to cut off, it is like fighting empty space. Though giving peace, it is like planting trees in empty space. Though liberating, truly none are liberated.

Contemplating all as nothing whatsoever. Because nothing whatsoever, empty. Because empty, non-arising. Because non-arising, non-ceasing. Ultimately pure.

Though the practitioner makes this contemplation, the mind is restless like a dog chasing clods. If one wishes to gather the scattered and the sleepy, dull and drowsy like a crocodile finding warmth—one should know that without cultivating calming the mind, the mind cannot abide.

Though making this understanding is simply doing good—like having eyes but no feet, one cannot enter the pond. If one skillfully uses the four siddhāntas and cultivates the five methods of calming the mind, one can abide in contemplation—like a sealed room without wind, reflecting things clearly.

One should know that mindfulness of breathing is the initial gateway to the path for the Buddhas of the three times. It is also called the gateway of sweet dew. The Light Sutra says: "Immediately open the gateway of sweet dew, the entrance of eating and so forth."

Having faith and understanding, one should cultivate the five calming methods—mindfulness of breathing and so forth.

For one with many discursive thoughts, one should contemplate the incoming breath: not arising, the outgoing breath: not ceasing. Not arising, not ceasing—the breath itself is empty. There is no observer or observed—all is ungraspable. Ungraspable is truth. Truth is the mind calming.

For one with much greed, one should contemplate: greed is not defilement, non-greed is not purity. Because neither defilement nor purity, non-arising. Because non-purity, non-ceasing. Non-arising, non-ceasing—therefore empty. Empty is truth. Truth—therefore the mind calms.

For one with much anger, one should contemplate loving-kindness. Loving-kindness and anger are neither arising nor ceasing. Non-arising, non-ceasing is emptiness. Emptiness is truth. Truth—therefore the mind calms.

Again, contemplate: Who is the one scolding? Who is the one being scolded? What is the scolding? The one scolding is equal to all Buddhas. The one being scolded is equal to ultimate emptiness. The act of scolding is equal to sarvajñā. The one hitting, the one being hit, and the act of hitting are likewise.

No single sound can constitute scolding. Many sounds together also cannot scold. One should only blame oneself for past afflictions being many and present anger being strong. If one cannot bear it, the mind becomes poisonous, and birth-and-death has no shore. One should pacify it and calm it.

For one with much self-attachment, one should contemplate the body: like a butcher dividing a cow into four parts—only seeing the four elements, the six sense bases, the five aggregates, the twelve sense fields, the eighteen elements. Where is the self? This immediately breaks the view of self.

For the fifth, ignorance, one should apply the contemplation of dependent origination: the three times' dependent origination breaks the extremes of annihilation and permanence. Two times break retribution. One time breaks inherent nature.

If one skillfully uses the five methods to govern the mind, the mind becomes peaceful and can contemplate non-arising. Non-arising appears before one and breaks afflictions.

Having directness and goodness is called the initial worthy one. The Great Treatise says: "Contemplative practice is of the nature of wisdom. Why is it called concentration?" Answer: If cultivated in an unstable mind, this is inverted wisdom—like the mad and foolish person mentioned before. How could this be the worthy and sage's good and direct intention?

When cultivating thus, various states arise—one aggregate, element, or sense field, up to the bodhisattva state. One should skillfully recognize them, discard or take appropriately, and break them with the correct contemplation of non-arising. Each and every one is the Great Vehicle.

Even the twenty kinds of destructive meditation experiences and ten kinds of accomplished meditation experiences must all be recognized. Therefore the Great Nirvana Sutra says: "The kāraka fruit has nine portions; the tiṇḍuka fruit has only one portion. People in the city who do not recognize it and eat it die immediately."

If the practitioner clearly understands the ten dharmas, that is the tiṇḍuka fruit. The ten dharmas are: (1) skillfully recognizing the correct causal conditions of non-arising, like space without characteristics, without direction or dimension, above and below—the mind's nature is likewise; (2) truly generating the resolve; (3) cultivating calming and insight; (4) breaking love and views regarding all dharmas; (5) skillfully recognizing the shared and blocked—in love and views, suffering and origin are blocked, cessation and path are shared; (6) using the thirty-seven factors of enlightenment to adjust; (7) cultivating auxiliary paths, opening the three doors of liberation; (8) skillfully recognizing stages; (9) calmly enduring; (10) not giving rise to attachment to the Dharma of the path.

These ten dharmas accomplish the vehicle, and one enters the bodhisattva stage, attaining the three vehicles' path.

Question: What afflictions obstruct concentration and wisdom?

Answer: Some say love-born afflictions obstruct wisdom, and scattered distraction and unknowing obstruct concentration. Others say the hundred and eight afflictions obstruct concentration, and the rope of doubt obstructs wisdom. Now it is not so—obstruction is simply according to whichever is more prevalent.

Question: How does the shared school explain the six identities?

Answer: The identity of principle is non-arising. The identity of name is illusion. The identity of contemplative practice is the stage of dry wisdom. The identity of semblance is the nature stage. From the eightfold person upward is the identity of partial truth. The Buddha stage is the identity of ultimate.

**Third: The Four Foundations of Mindfulness**

"Mindfulness" is the non-arising contemplative wisdom. "Foundation" is the object contemplated.

First, explaining afflictions belonging to love: The Great Perfection of Wisdom Sutra says: "Form itself is emptiness; it is not that form is destroyed and then is empty. Form's nature is inherently empty. Emptiness itself is form; form itself is emptiness. Contemplating emptiness, there is no form; contemplating form, there is no emptiness. The observing wisdom and its object are both neither arising nor ceasing. Wisdom itself is the object; the object itself is wisdom. It is not that wisdom destroys the object; wisdom's nature is inherently the object."

Thus arising is non-arising, therefore called non-arising. It is not saying there is no arising and calling it non-arising.

Contemplating the inner body, outer body, and both inner and outer body—all form dharmas, whether coarse or subtle, are like illusion and transformation. This is cultivating the nature-founded mindfulness of the body.

Feeling, mind, and dharmas are all of the nature of suffering. The nature of suffering is emptiness—all like illusion and transformation.

If practicing the shared-founded mindfulness, one should also be mindful of empty dharmas and cultivate the mind. Contemplating impurity, the eight liberations, the overcoming stages, the totality stages—all are emptiness. This is the shared meaning.

The condition-founded mindfulness: taking as object the Buddha's non-arising vaipulya twelve-branch scriptures, and even knowing beings' faculties as emptiness.

How does one cultivate the nature-founded mindfulness of the body as form? Whether coarse or subtle, contemplating it altogether as dream, illusion, echo, transformation. This form is conditioned by impurity.

In my body at the kalala stage, the parents' two drops are the condition; karma and afflictions are the cause. Cause and conditions combine to produce this retribution body. The nine orifices constantly flow with pus, membrane, mucus, and saliva. The thirty-six substances, their natures, characteristics, and seeds, are ultimately impure. Greed and attachment calculating purity is an inverted view. If one sees impurity, one breaks the inversion of purity.

The Middle Way Treatise: At the beginning of the kalpa, grain seeds do not arise—yet the world sees them. Therefore, at the beginning of the kalpa, grain does not cease—yet the world sees it. Therefore, causes and conditions gathering is called arising. Causes and conditions dispersing is called ceasing. Because dispersing, not permanent. Because gathering, not annihilated. This is called the world's neither permanence nor annihilation.

This passage directly expresses the inner seeds. The twelve links of dependent origination, when combined, are neither arising nor ceasing.

Question: If the seed arises, it arises from itself. If it arises from the remains, it arises from another nature. Seed and remains together is co-arising. If neither seed nor remains, it is causeless arising.

If it arises from the seed, what use are the remains? If it arises from the combination, to which condition does it belong? If there are no parents as other, how can the seed have itself? Without self, from whom does your seed arise? Your seed cannot self-arise before there are parents as other. There is no seed's self. If the seed's self already exists, it does not arise from another.

Question: Is your past karma associated with the six consciousnesses' mind or not? If that matter has ceased, karma attached to the mind-consciousness comes to the present—this is difficult. The six consciousnesses arise and cease; karma also arises and ceases. It is not self-arising. If ceased, it should not attach to the mind and come. If not relying on the ālaya consciousness, the meaning is not established.

If it arises from parents, that is arising from another. Your own nature cannot even arise itself—how much less arise from another! If there is still self-nature, then there is the other's nature able to arise. If there is no self-nature, for whom are the parents as other?

If self and other together can produce, you should be able to produce both self and other together. Since neither can, the combination also does not arise. If the combination could produce, there would be two faults. Since self does not arise and other does not arise—both cannot produce. Two dharmas helping each other produce—is it self or is it other?

Like two sands without oil: combined, also no oil. If self and other cannot produce, when combined they also cannot. If the combination could produce, then two sands without oil—when combined—should have oil. If two combined have no oil, we should know that self and other originally cannot produce; combined also cannot produce.

Like one blind person cannot see; two blind persons also cannot see.

If one says it is neither seed nor parents that produce—arising from no cause—this is difficult. Without cause, one gets fruit, and the fruit should also be without [cause]. Like without clay yet able to produce a pot—then it should also arise from wood and so forth. This is causelessness. Therefore, arising from causes and conditions is already impossible—how much more so from no cause! This would be inverting cause and fruit, the criminal obtaining blessings, destroying worldly dharmas.

If there is no worldly truth, there is no supramundane. This is a person of great wrong views.

If through the four propositions one investigates arising and finds it ungraspable, this is non-arising. Non-arising yet arising is called provisional arising. Provisional arising is not arising—it merely has a name. This name does not arise, nor does it not-arise. Because this name is nothing whatsoever—self, other, both, and no cause.

Ultimately, one does not see where the body arises—the place of arising is ungraspable. If there is no place of arising, there is also no place of ceasing. Arising and ceasing, neither arising nor ceasing, neither arising-ceasing nor neither-arising-nor-ceasing—pure and equal, correct contemplation.

Contemplating the body's subtle form like an atom: then it has ten directions. If it has ten directions, it possesses the four atoms of color, scent, taste, and touch. If color is self and scent is other, this is the meaning of the compounded provisional.

If it arises from color, that is self-nature. If it arises from scent, that is from another's nature. Combined is co-arising. Apart from color and apart from scent is causeless arising.

Through the four propositions examining it, arising is ungraspable. Therefore it is said to be non-arising. Non-arising yet spoken of as arising—this is called provisional arising. This is called subtle form's non-arising.

As the treatise says: "If there is extremely subtle form, it is composed of the four atoms." It also says: "If there is extremely subtle form, it has ten directions—then it is not called extremely subtle." The four atoms composing form—this is the compounded provisional.

Contemplating this compounded causal formation as dream and illusion—subtle form and coarse form are non-arising. This is the Noble Truth of Suffering.

The Vimalakīrti Sutra says: "The bodhisattva knows suffering as non-arising—this is called the Noble Truth of Suffering."

This form-body examined through the four propositions of compounded causal formation as non-arising is called the mindfulness of the body.

Question: Does this form arise from cessation, from non-cessation, from both cessation and non-cessation, or apart from cessation and non-cessation?

If from non-cessation, it is self-arising. If from cessation, it is other-arising. If from both, it is co-arising. Apart from these, it is causeless arising.

The treatise says: "Not self, not other, not both, not causeless." Through the four propositions, arising is ungraspable. Therefore it is said to be non-arising. Non-arising yet spoken of as arising—this is called provisional arising.

Form's impurity breaks the inversion of purity.

Again, question: Does this form depend on form, depend on non-form, up to both and neither—all ungraspable. This is non-arising. Non-arising yet spoken of as arising—this is provisional arising. All is impure. Breaking the inversion of purity is the nature-founded mindfulness of the body.

With the nature of wisdom, contemplating the body-form of love—one attains the wisdom-liberated stream-enterer, up to the wisdom-liberated arhat.

If when making this contemplation one does not yet attain the path, and gives rise to attachment within it, this is a foolish dharma called non-defilement. If one is defiled by dharmas, even nirvana, this is defilement following emotion.

The three types of mindfulness are as explained before in the Tripiṭaka. If following principle, the three types of mindfulness are as explained in the shared teaching. Following emotion is the phenomenal; following principle is non-arising. The mindfulness of dharmas and so forth are likewise.

**The Shared-Founded Mindfulness**

The practitioner contemplates the foundations of mindfulness, cultivating the eight liberations, various meditations in phenomena, up to the cultivation of pervasion and so forth. Like a clear-eyed person opening a granary and seeing grain—various impurities are not the same.

The Great Treatise explains the bone contemplation: one immediately understands the ten powers, four fearlessnesses, eighteen exclusive dharmas, and so forth, up to the burning contemplation. Various treatise masters doubt the text is mistaken—why from the bone contemplation does one immediately understand the ten powers and fearlessnesses?

Our teacher says people do not understand the treatise's meaning. Here, for cultivating the shared-founded mindfulness, and not destroying the bone-person, one accomplishes both-liberation, the three knowledges, six supernatural powers, and eight liberations—all complete. Feeling, mind, and dharmas are likewise. For accomplishing the Great Vehicle, it is not a treatise error.

**The Condition-Founded Mindfulness**

Taking as object the Buddha's twelve-branch scriptures, the four unhindered eloquence in teaching the Dharma—all without obstruction, teaching and transforming beings, the mind's object universal.

The four foundations of mindfulness with four kinds of diligence are called the four right efforts. Four kinds of concentration are called the four bases of supernatural power. The five good dharmas arising are called the faculties. Breaking afflictions is called the powers. Distinguishing the path's application is called the seven factors of enlightenment. Walking on the peaceful path is called the eightfold path.

Next, breaking afflictions belonging to views: Contemplating the body as illusion—neither defiled nor pure. If a view arises claiming purity or impurity, both pure and impure, neither pure nor impure—"this is true, the rest is false"—these views all depend on form.

If one claims this purity and so forth—past as going, not going, both going and not going, neither going nor not going; future as having edge, no edge, both edge and no edge, neither edge nor no edge; the aggregate or apart from the aggregate—the fourteen difficulties regarding the three times, five aggregates, sixty-two views of self—these are defiled, indeterminate five aggregates, all possessing the three provisional formations.

A pure dharma-object contacting the mental faculty generates mental consciousness. Does it arise from the mind, from the object, from combination, or apart? If from the mind, it is self-arising, up to apart is causeless. This breaks the compounded provisional.

If the mental faculty ceases and arises, or does not cease and arises, or both ceases and does not cease and arises, or neither ceases nor does not cease and arises—all fall into the four propositions, breaking the continuous provisional.

If it depends on non-existence and consciousness arises, or depends on existence and consciousness arises, or depends on both existence and non-existence and consciousness arises, or depends on neither existence nor non-existence and consciousness arises—all fall into the four propositions, breaking the interdependent provisional.

The broken and the breaker—by extension, the twelve break the fourteen difficulties within the view of existence, the sixty-two views' impurity. Within the view of non-existence, there are also the three provisional formations and twelve propositions able to break, and by extension twelve propositions breaking both pure and impure, both existence and non-existence views. The three provisional formations and twelve propositions break the observer; also twelve propositions by extension break the non-pure-non-impure, non-existence-non-non-existence views; also twelve propositions break the observer; also twelve propositions break the application.

The nature-founded mindfulness contemplating this breaks the body-foundation-mindfulness's ninety-six propositions' view of arising. Ungraspable, accomplished as non-arising—the nature-founded mindfulness of the body.

Next, contemplating the feeling-foundation breaks the view of arising. The sutra says: "Feeling feeling; feeling not-feeling; feeling both feeling and not-feeling; feeling neither feeling nor not-feeling." It also says: "Formation also not-feeling. How is feeling feeling? Not-formation also not-feeling. How is feeling not-feeling? Formation and not-formation also not-feeling. How is feeling both feeling and not-feeling? Neither formation nor not-formation also not-feeling. How is feeling neither feeling nor not-feeling?"

Because feeling feeling, there is the view of existence—this view depends on feeling. Because feeling not-feeling, there is the view of non-existence. This view depends on feeling. Because feeling both feeling and not-feeling, there is the view of both existence and non-existence. This view depends on feeling. Because feeling neither feeling nor not-feeling, there is the view of neither existence nor non-existence. This view depends on feeling.

"This is true, the rest is false"—past as going, not going, up to neither going nor not going; future as having edge, no edge, up to neither edge nor no edge; the aggregate or apart from the aggregate as the fourteen difficulties; regarding the three times as sixty; aggregate and apart together as sixty-two.

Within the view of existence, the three provisional formations, observer and observed, twenty-four break the view of arising. Within the view of non-existence, the three provisional formations, observer and observed, also twenty-four. Within the view of non-arising, both existence and non-existence, the three provisional formations, observer and observed, twenty-four propositions. Within the view of both arising and non-arising, neither existence nor non-existence, the three provisional formations, observer and observed, twenty-four propositions. Breaking both arising and non-arising together makes ninety-six propositions. Breaking the view of arising accomplishes non-arising feeling.

The nature-founded four foundations of mindfulness.

Next, contemplating the mind-nature four foundations. Contemplating the mind as permanent, impermanent, up to neither permanent nor impermanent—these views depend on consciousness. Past as going, up to neither going nor not going; future as having edge, no edge, up to neither edge nor no edge; aggregate and apart as the fourteen difficulties; regarding the three times as sixty; aggregate and apart as sixty-two views.

Within the permanent view, the three provisional formations, observer and observed, twenty-four propositions. Within the impermanent view, the three provisional formations, twenty-four propositions. Within the both permanent and impermanent view, the three provisional formations, observer and observed, twenty-four propositions. Within the neither permanent nor impermanent view, the three provisional formations, observer and observed, twenty-four propositions. Ninety-six propositions break the view of arising, accomplishing non-arising.

The dharma-nature four foundations: contemplating self, non-self, both self and non-self, neither self nor non-self—these views all depend on dharmas. Past four views, future four views, aggregate difficulties as the above four difficulties. Regarding the three times and five aggregates as sixty-two.

Within the view of existence, the three provisional formations, observer and observed, break it—twenty-four propositions. The rest by extension. Ninety-six propositions break the view of self.

This is called the four foundations of mindfulness, up to the eightfold path. This is cultivating the thirty-seven factors of enlightenment within breaking afflictions belonging to views. Therefore the sutra says: "I cut off all views and entanglements, with the sword of wisdom cutting, severing, breaking, shattering."

If the shared-founded mindfulness contemplates the nine perceptions, eight liberations, and so forth—all meditations are also called attaining liberation. The contemplation is not a true contemplation.

The thirty-seven factors by extension—feeling, mind, dharmas are likewise.

**The Condition-Founded Mindfulness**

Contemplating within views there is all Buddha-Dharma—the non-arising Four Noble Truths' teaching, principle, names, phrases, and meanings—penetrating without obstruction, according to beings' faculties, desires, inclinations, suitable remedies, and the highest meaning, teaching the Dharma. This is cultivating the three types of specific-characteristic four foundations of mindfulness within breaking afflictions belonging to views.

Question: Why does the shared teaching explain neither suffering nor pleasure? These thirty-seven factors by extension—feeling, mind, dharmas are likewise. The fruit of suffering is neither suffering nor pleasure—should be pleasure?

Answer: This makes four propositions. If generally discussing neither suffering nor pleasure, this differs from the shared four propositions—it is inexpressible. Because of causes and conditions, it is said to be neither suffering nor pleasure. Consolidated as arising-ceasing suffering-pleasure—this is the Tripiṭaka meaning.

If neither suffering nor pleasure is consolidated as the suffering-pleasure of no suffering and no pleasure, this belongs to the shared teaching.

The Vimalakīrti Sutra says: "Kātyāyana's five meanings—the five appropriated aggregates penetrating emptiness, non-arising—is the meaning of suffering." This concludes the feeling-foundation.

As the Great Perfection of Wisdom Sutra's impurity contemplation is itself the Great Vehicle, all ungraspable. Therefore with this impure mind contemplating form, one reflects: "I have not escaped this dharma, have not escaped birth in the three realms. I should still receive hundreds of thousands of births and deaths." Therefore it says "not escaped."

Citing the extensive vehicle chapter accomplishes the body-foundation: contemplating all dharmas neither arising nor ceasing is the meaning of impermanence. This concludes the mind-foundation.

Contemplating self and non-self as non-dual is the meaning of non-self. This concludes the dharma-foundation.

If one makes neither permanent nor impermanent, accomplishing permanence; neither defiled nor pure, accomplishing purity; neither suffering nor pleasure, accomplishing pleasure; neither self nor non-self, accomplishing self—this accomplishes the distinct teaching's meaning. Permanent, blissful, self, and pure—cutting off afflictions stage by stage, coming to realize.

If one makes neither defiled nor pure, dual-illuminating defilement and purity; neither suffering nor pleasure, dual-illuminating suffering and pleasure; neither permanent nor impermanent, dual-illuminating permanence and impermanence; neither self nor non-self, dual-illuminating self and non-self—this accomplishes the perfect teaching. The perfect mind cultivates without cutting off afflictions and enters nirvana.

Within the stage of dry wisdom, one cultivates the three types of universal-characteristic four foundations of mindfulness, as explained before in the Tripiṭaka. The only difference is the essential-dharma's immediate emptiness, like illusion. This is the non-arising universal-characteristic four foundations of mindfulness.

But the universal-characteristic mindfulness cultivating the body as emptiness—aggregates, sense fields, elements, all dharmas likewise. This is called the body-foundation. Feeling, mind, dharmas likewise.

Contemplating this stage is the universal-characteristic mindfulness, cultivating the four right efforts, bases of supernatural power, faculties, powers, factors of enlightenment, path—the thirty-seven factors. The shared and condition foundations are likewise.

Though one has not yet produced the warmth of semblance of the undefiled dharma-water, yet the universal-characteristic contemplation of the five aggregates has deep and sharp wisdom, surpassing the specific-characteristic mindfulness. Therefore it is called the universal-characteristic mindfulness. It belongs to the stage of dry wisdom, the outer ordinary being.

**Pratyekabuddha**

The name's scope, great and small, as before. One also cultivates the three types of mindfulness and the twelve links. Past ignorance is simply impure affliction. The five aggregates' formations are simply good and evil five aggregates. From consciousness up to feeling is retribution—recorded five aggregates. Craving and grasping afflictions are five aggregates. Existence is good and evil five aggregates. Future birth-and-death is retribution-indeterminate five aggregates.

Whether coarse or subtle, contemplating altogether as illusion—this is called the nature-founded mindfulness of the pratyekabuddha.

The shared and condition foundations by extension—there are also the nature, shared, and condition three types of contemplation, three types of practitioners, great and small.

**The Bodhisattva**

Generating the resolve for enlightenment, compassion, and vows. Contemplating this body, feeling, mind, and dharmas through the three types of mindfulness. Cultivating the nature-body, contemplating this body-form: if non-arising, like illusion, one can produce warmth, summit, and so forth. Accomplishing the five calming methods, specific and universal four foundations, called the patience of suppression; the four wholesome roots, called the patience of compliance; realizing truth and cutting off afflictions.

The stage of the eightfold person is called the patience of non-arising. The stream-enterer is called the fruit of the patience of non-arising dharmas. The once-returner is called playing with supernatural powers. The non-returner is called pure, free of desire. The arhat is called the stage of completion. The eighth is called the pratyekabuddha stage. The ninth is called the bodhisattva stage. The tenth is called the Buddha stage.

The nature-founded contemplation accomplished, breaking the shared afflictions of views and thoughts within the realm, attaining all-wisdom equal with the arhat. The eighth stage cultivates the wisdom of paths within the realm, breaking dust-like unknowing within the realm—this is the shared-founded mindfulness. From the ninth stage upward, studying all-kinds-wisdom is the condition-founded mindfulness. The tenth stage—one should know as like the Buddha. The Buddha is the shared teaching's Buddha, accomplishing the four withered, adorning the twin trees.

Therefore it is said: "The four foundations of mindfulness sit at the site of enlightenment, cutting off shared afflictions, primary and habitual, completely, seeing the biased truth's principle. Within the two truths, contemplation and illumination are pure and mature—this is called sitting at the site of enlightenment."

Entering nirvana: there are the two nirvanas of remainder and no-remainder.

Turning the wheel of Dharma: turning the shared teaching's non-arising biased truth's wheel of Dharma, causing all beings to equally enter the biased truth's dharma-nature—not the middle way's non-empty dharma-nature.

Therefore the Lotus Sutra says: "We equally enter the dharma-nature, not seeing the Buddha-nature." The two vehicles both attain this principle, and both have sitting at the site of enlightenment and turning the wheel of Dharma.

But the arhat does not cut off habitual tendencies—this is only the four withered adornment. The pratyekabuddha, slightly deeper, erodes habitual tendencies—also the four withered. The bodhisattva does not cut off habitual tendencies, and through the power of vows, perfumes and cultivates, receiving birth everywhere, maturing beings, studying all-wisdom, the wisdom of paths, all-kinds-wisdom. This is called the shared teaching's Buddha—only the four withered adorning the twin trees.

But the Tripiṭaka is the inferior method. The contemplation's gateway being inferior, the understanding of emptiness is also shallow—like Kātyāyana's five meanings. This is the shared teaching's essence. The provisional entering emptiness contemplation's gateway being deep, the Tripiṭaka's phenomenal contemplation is coarse; the shared teaching's principle contemplation is fine. The Tripiṭaka attaches to phenomena as false; the shared teaching takes principle as true. When one reaches the realization of truth, there is no longer any difference.