Name: Four Foundations of Mindfulness Sutra · Volume 4 (四念处 · 第四)
Author: 智𫖮说

第四圓教四念處者。為三。一大意。二停心。三念處。大意開四門(云云)。若說若行。多用非有非無門(云云)。餘法易知。別圓須解。一明位有高下。二明法之偏圓。三明斷不斷。四明具不具。五明通不通。位高下者。別教十信伏界內見思。十住斷界內見思。又斷界外上品塵沙。十行斷中品塵沙。十迴向斷下品塵沙伏無明。登初地見中道斷無明。乃至等覺。妙覺斷無明盡。圓教初有五品弟子。名外凡。十信名內凡。皆圓伏無明。而界內見思。自然而盡。如火燒鐵。鐵雖未融。垢在前去。正慧觀無明。無明未除。見思前盡。若登初住斷一品無明。乃至十住斷十品無明。與別家十地齊。若登初行。又斷一品無明。與別家等覺齊。若至二行。與別家妙覺齊。若登三行。所有智斷。別人不識其名。況知其法。四行乃至十行十迴向。十地等覺妙覺。所有智斷。皆非境界。但知十二品斷無明。為己家之極果。不知是他家之下因。譬如構塼石為基。以金寶飾上。豈如從基至頂。悉累金剛。非唯高低有殊。亦寶非寶別。法說譬說。簡別朗然。不須惑矣。二法偏圓者。類如小乘斷通惑。不除別惑。聞甄迦羅彈琴。迦葉起舞。天冠問曰。耆年解脫何故如此。迦葉答言。聲聞之惑我己斷盡。此是菩薩勝妙功德。故吾於此不能自安。如四方風不動須彌。毘嵐風至碎如腐草。當知聲聞斷通。不能知別。無漏力弱不能自安。別教初心止伏見思。地前止。斷界內見思。登地分分伏無明。分分斷無明。此則偏斷非圓伏也。若作界外。別說者。登地斷別見。二地至六地。斷別欲界思。七地斷別色無色界思。此亦偏斷之義耳。又作不思議六塵義者。入無量禪。作無記變化色住。復入力禪捨。復入力禪起。復入力禪。無量百千億劫。倒修凡夫事。至八地已上。猶是無色界果報。不可思議六塵。何以得知地持解。等覺無垢地。始得離見。見清淨禪。當知離欲界色無色惑。俱至等覺。乃盡方是圓義。若八地始離無色界果報者。是偏斷之義也。故大經云。十地為無我輪惑所轉。無我只是見惑。若見惑先斷。不應至無垢地。若見至無垢地者。乃圓義耳。以是推之。偏斷則是別意也。圓斷惑者。始外內凡。即圓伏三界之惑。初住即圓斷無明。二住至等覺。皆圓斷無明。以此推之。圓別斷則明矣。三斷不斷者。別但明斷不論不斷。圓具二義。若教道明斷。證道不斷。例如小乘方便論斷證。真不論斷不斷。今亦如是。若不思議觀內。不見有煩惱。可斷煩惱。性不障菩提。菩提不障煩惱。煩惱即菩提。菩提即煩惱。故淨名云。佛為增上慢人。說斷婬怒癡。名為解脫。無增上慢者。婬怒癡性即是解脫。無行經云。婬怒即是道。又云。六十二見為如來種。即六根六塵。而無限礙。只眼中見色。亦眼中入三解脫門。華嚴明十眼乃至六根。皆明於一塵中。具十方三世諸佛。八相成道轉法輪度眾生皆不斷。而明了也。四具不具者。若只作一法不作一切法者。此是別意。若一法一切法趣。一切是趣。不過趣尚不可得。況有趣非趣。趣一即法性。法性即法界。無一法出法界外。若有一法過涅槃者。我亦說如幻如化。故知一法具一切法。即圓意也。五諸功德通不通者。若別意。只一地不關餘地。若圓意一地一切諸地。故大品云。若聞阿字門。即解一切義。過茶無字可說。初阿具足四十一字。後茶亦具四十一字。從初地具有住持生長荷負義。至後究竟。亦具三義。大論云。有始入中入終入。實是一入而有初中後。問若作圓意若為判不思議二諦。答偏圓俱通。是世諦相。非通非塞是真諦相。大意竟。二五停心者。私謂五品是也。即事而理其相自彰何者初教以數息事。停散動。圓家以信理除疑惑。又信是道元。故當初品。又信是功德母。如彼氣命。又信順不動即是停心。故信品是一停心也。初教以不淨事觀停貪欲。圓家以讀誦除穢染。若著文字。染污法性。是為染法。非求法也。文字性離即是解脫。解脫清淨。是第二停心也。初教以慈停瞋。圓以慈故。有說。說無祕悋。悋有祕。恚則非慈相。當知慈故能說。第三品停心也。初教以因緣觀停癡。圓以六度。度於六蔽闇去明生。是第四品停心也。初教以念佛。停逼迫。圓以即事而理。理即法佛。法佛豈逼迫佛法。無能逼所逼。無逼無逼者。無逼法。是第五停心。當知信事即理。文字即解脫。慈即寬弘度蔽彼岸。一切平等。是圓家五停心也。以五品為停心。其義已顯。更重舉四弘四三昧。生死苦諦即是涅槃。無二無別。此則信事順理。道元功德母。未度苦諦。是初停心。煩惱即菩提。無二無別。是為未解集諦。令解集諦。即第二讀誦解脫停心也。大悲拔苦兩誓願(云云)。未安道諦令安道諦。即是以無悋之慈而說法。第三停心也。未入滅諦令入滅諦。即是兼行六度。度蔽彼岸。第四停心也。大慈興兩誓願(云云)。又指四三昧。為第五停心也。此四三昧皆修念佛。破障道罪。自有人數息。覺觀不休。若念佛若稱佛。名即破覺觀。帖然心定。故普門品云。若有眾生多於貪欲。常念觀音即便得離。破根本無明。淨名云。一念知一切法。是為坐道場。皆是念佛法門也。常行出般舟。諸佛倚立現前。覩法界佛也。常坐出文殊問般若。繫緣法界一念法界。而念佛也。半行半坐。出方等法華。如是作已。却坐思惟諸佛實法。法華云。當成就四法。一為諸佛護念(云云)。此語初心行人久行道者。如安樂行。常好坐禪。在於閑處。修攝其心。觀心無心。法不住法。我心自空罪福無主。作是懺悔。名大懺悔(云云)。非行非坐通四法一通眾經。二通諸善。三通諸惡。如賢者軍戎家業等不妨用心。四通無記。行住坐臥語默。皆是摩訶衍。以不可得故。夫達者懸解。迷者未悟。如囊中有寶不探示人。人無見者。今更點對冀得超然。前三藏中以事緣。事謂數息不淨乃至念相好等。今則不爾。以理觀緣理。生死即涅槃。煩惱即菩提。生死是眾生之息命。涅槃是法身之息命。雖不可數而可散動。明寂對於數息也。煩惱是底下之穢惡。菩提是尊極之淨理。對前顯後故以文字解脫。對不淨停心也。大悲誓願拔因果苦。若有我所尚不自出。況拔他苦。若無我所以慈悲心自拔。拔他對前顯後(云云)。大慈誓願與因果樂者。若十二因緣癡尚無自樂。況與他樂。今自無癡故能與樂耳。對前(云云)。行四三昧皆是念佛。破障道罪。前教念生身應相好。今念法身相好。事理永殊大異。故舉四三昧。為第五停心也。次修十觀成五停者。五停上求。上求何等。一信順不思議。一實四諦是也。信一念具十法界生死即苦諦。一心具十法界煩惱即集諦。集諦即菩提。菩提是道諦也。生死苦諦即涅槃是滅諦也。此四非四。此一非一。而名實諦煩惱遍。一切處。一切處皆是菩提。棄此菩提更何處求菩提。如此生死苦諦。遍一切處。皆是涅槃。棄此涅槃。更何處求涅槃。畢定停心。於此煩惱上求菩提。畢定停心。於此生死上求涅槃。信即是求非別求也。是名信一實諦成於停心也。又云何停心。停心欲下化須發真正心。眾生不知生死即涅槃。未度苦諦。菩薩為此而起大悲誓。令得解脫。既得脫已即是令度苦諦。眾生未知煩惱即菩提。菩薩為此而起大悲。令得解脫。既得脫已。即是令度集諦。眾生若解煩惱即是菩提即是安於道諦。眾生若解生死即是涅槃即是而得滅諦。是為菩薩下化眾生。言真正者。無行經云。若發心求菩提。是人去佛遠。譬如天與地。蓋指發三方便菩提心也。此乃菩提心魔。大經云。自此之前我等皆名邪見人也。若人為說此法名善知識魔。經言。涅槃為生死者。指貪著界外涅槃。成變易生死也。經言。生死即涅槃者。指分段生死。即大涅槃。況復變易而非涅槃。以真正菩提心。真正化也。將此下化。以成停心。初名上求。次名下化乘。何等法向上向下。所謂善修止觀。生死即涅槃。涅槃名止也。止心心性名為大定大涅槃深禪定窟。故涅槃即是止也。觀煩惱即是菩提即觀也。實相之慧。名一切種智。一切種智。名為般若。法華曰。定慧力莊嚴即上求。以此度眾生即是下化。當知止觀是所乘之法。專此止觀成於停心。既能乘向上向下。向上應得果。向下應得度。既不果不度者。何物妨礙。而今不獲。當知破法不遍。當研生死即涅槃。橫破十法界鯁塞。煩惱即菩提。竪破十法界鯁塞。菩提涅槃道即通也。不即六法那忽即六法。是故須破不離六法那忽離六法。是故須破不即不離。菩提道通以此破法。成於停心(云云)。既破法遍。應與理會。那猶不合。當更細檢。一切諸法中皆有安樂性。那忽併破一切諸法。皆魔羅網。那忽併取。須明識通塞。若迷生死非涅槃。十法界皆塞。迷煩惱非菩提。十法界亦塞。達生死即涅槃。十法界寂滅。名之為通。煩惱即菩提十法界。癡如虛空不可盡。老死如虛空不可盡窮。無明無見始見終。名之為通。如此善知識。不思議險道通塞之相。以成停心(云云)。既識通塞。云何於坦道中修。於道品。若生死身不淨乃至心無常。此析法四枯道品。涅槃即生死指此意也。若初修不淨。後修於淨。乃至初修無常。後修於常。此即四榮道品生死成涅槃此之謂也。若即不淨。即修非淨非不淨。乃至即無常。修非常非無常。此是非枯非榮於其中間入般涅槃。此之謂也。故經言。從初發心常觀涅槃。行道具百句解脫。名百斤金。煩惱即菩提。名首楞嚴三昧修治。於心猶如虛空。亦名王三昧。是名善修道品。以成停心也。既善修道品。自能流入三解脫門。未入而難起。方救他而難起皆何對治。若慳蔽難起。觀慳即菩提。受不受亦受亦不受。乃至五不受檀即法界檀義攝。於六資生無畏法。是中一二三慳。即菩提。不取不捨。餘蔽亦如是。又對治轉治不轉兼非等(云云)。是名助道。成於停心(云云)。行人未得謂得。未證謂證。增上慢起。當如之何觀。生死即涅槃。煩惱即菩提。理涅槃也。能如此解。與修多羅合。文字涅槃也。所觀如文。文如觀。觀行涅槃也。六根清淨相似涅槃也。無明破佛性理顯。分真涅槃也。等諸佛同大覺。究竟涅槃也。當自觀察。是何等位撫臆論心。莫自欺欺他。是名識次位。助成停心也。行人行道。欲熟未熟。多動內外障難。每須安忍。令內外障不能動搖。能忍成道事不動亦不退。是心薩埵。外謂毀譽八風。內謂強軟兩賊。生死不能羅。煩惱不能染。十法界見愛。皆為侍者。分段變易。二死寂然以安侍者。侍者以供給役運。是名安忍。以成停心也。順道法愛不生者。夫將登而崩。將過而墮。此非小事。大有所失。行者慎之莫起法愛。故云涅槃即生死。涅槃貪著故。生死即涅槃。無退不生。故於十法界法。一無所染。名順愛不生。而生般若。般若者。如人有眼。能避險從平。何須傍教。是名十觀成五停心。一一停心皆須十觀。總有五十觀(云云)。初品觀十法界眾生即是佛。十法界五陰即是法。眾生與佛無二無別。眾生陰佛陰無毫芥之殊。三世佛事。眾生四儀。無不具足。諸波羅蜜是名為僧。大論云。眾生無上佛是。法無上涅槃是。又至名僧者。第一義是信順隨喜而無疑惑。是名初隨喜品。將此心讀誦。名第二品。能少分說名第三品。兼行六度名第四品具足六度。造立僧坊。四事如理。乃至般若名第五品。五品成熟名觀行位。一品既須十觀。四品亦如是。十觀成五品。如上說。以想慧純熟轉為十信心。初隨喜一實之理。無二無別轉成信心。信慧分別。冏冏無滯。於此信中具一切佛法。如金剛寶藏。無所缺減。故二真正發心度下崇上。轉成念慧真正。故經云。百生千生。千萬億生。令心正念以正念故。如來善護念。又如七覺中。心沈以念起之。破生死即涅槃。若心散時以念觀攝之。令煩惱即菩提。是為真正發念也。三善修止觀轉成精進。心者。經言一心勤精進故得三。菩提一切眾行精進為本。正觀明白純無間雜為精。不染愛見為進(云云)。四破法遍。轉成定心。涅槃即生死。菩提即煩惱。是大散亂。今觀十界生死即涅槃。達一切法解脫相。究竟常寂滅相終歸於空。體常寂滅是名橫破生死。轉成定心起染愛煩惱。煩惱即菩提。是竪破十法界。無礙徹至法性。轉成定心也。五善知通塞。轉成慧心。若起十界愚癡。名為生死。若起十界貪瞋。名為煩惱。觀生死即涅槃。煩惱即菩提。菩提非一非三。是名慧心也。六善修三十七品。轉成不退心若四枯道品。雖不退入分段。而不進變易。猶名為退。今四枯道品。又非榮非枯道品。出到不生不生彼岸。故名不退心也。七修對治助道。轉成迴向心。迴生死向涅槃。迴煩惱向菩提。迴因向果迴事入理。故言迴向心也。八善識次位。轉成護心。若叨上濫下起增上慢。即是菩薩旃陀羅。今不執生死作涅槃。不執煩惱作菩提。又三業於涅槃無染。於菩提無著。是名護心也。九安忍內外強軟。轉成戒心菩薩戒具防形心。若起二乘心是破戒。知諸法不生。無心無念不倚不著。名不破戒。大集云。寧捨身命不求小乘。名持戒心也。十順道法愛不生。轉成願心者。菩薩發願求大涅槃。不取不證。大品云願求菩提不以小為足。足即住以不足故涅槃不應住。用此十心成一一住。十住有百名百法明門。十行十向十地。展轉增倍千法明門。萬法明門。千萬百萬不可說。不可說明門。故瓔珞云。十信為諸道大勝者。受名。名住行向地耳。若復前推十信。是內凡相似之位。名柔順忍。亦名伏忍。界內煩惱圓融。無明圓伏。得六根清淨。云何淨眼中取相淨。塵沙無明淨。乃至意根亦三種淨故。不障三身三德。三身三德皆與真相似。相似故名六根清淨。廣說如法華。云何六根互清淨。大品云。眼中眼不可得。眼中耳不可得。乃至眼中鼻舌身意。皆不可得。是為六根互清淨。又眼中眼相不可得。眼中耳相不可得。乃至鼻舌身意相皆不可得。是為六根相互清淨。眼中眼性不可得。眼中耳性不可得。乃至鼻舌身意性皆不可得。是為六根性互清淨。若名不可得是俗清淨。相不可得是真清淨。性不可得是中清淨。又名相性。皆不可得是俗清淨。不可得亦不可得是真清淨。非俗非真。不可得是中清淨。但以眼為本。互淨諸根。耳鼻舌身意各各為本。各各互淨諸根。互淨如上說。云何六根互用。於眼根中。能見無量百千萬億。不可說不可說。不可思議不可思議。虛空等世界中。十法界眾生色。若依若正若內若外。若上若下悉見悉知。是為眼根用。即於眼中。聞無量百千萬億。不可說不可說。不可思議不可思議。虛空等世界中。十法界眾生。若依若正兩種音聲。地獄燒煮聲。大論云。考掠聲。象馬車牛楚毒聲。餓鬼求食聲。修羅鬪諍高大聲。無數種人聲。苦受等三受聲。乃至有頂入禪出禪聲。大論云。所愛時聲。比丘比丘尼讀誦音聲。空無我聲。菩薩解義聲。諸佛演法聲。其耳明利故悉能分別知。是為眼能耳用。又於眼中。知無量百千億。不可說不可思。虛空十法界香。若依若正。鐵圍大海地中諸眾生。修羅男女。大勢小輪。群臣諸宮人。乃至於梵世。光音及有頂。比丘眾。菩薩眾。在在方世尊。聞香悉能知。是為眼有鼻用。即於眼中。知無量百千萬億。不可說不可思。虛空此界中眾味法門於食等。於法亦等。如純陀八斛四斗為涅槃佛事。若好不好。若美不美。至其舌根變成上味。如天甘露無不美者。又知十法界眾生堪能法味。於大眾中出深妙聲。能入其心皆令歡喜。又令天龍人神聞其所說言論次第皆樂來聽受。又諸菩薩諸佛常樂向其處。說法聞皆受持。又能出深妙之音。是為眼有舌用。即於眼中。知十法界眾生百千萬億不可說不可思虛空等。觸身如淨明鏡。眾生皆喜見。其身淨故三千內外依正。山林河海皆於身中現。地獄已上。有頂已還。所有正報生時死時。若好若醜。悉於身中現二乘菩薩悉於身中現。唯獨自明了餘人所不見。十方三世佛。從初發心中間行行。乃至成道轉法輪入涅槃。悉於身中現。佛境界既爾。況復餘耶。是為眼中有身用。又於眼中。能知百千萬億不可說不可思虛空等。十法界所念若干種。一時能悉知。是為眼中有意用。其聞聲知香味觸法。亦有互用。皆如上說。當知六識所有無明。所有智慧。並是緣因緣因種緣因性。七識所有無明。所有智慧。並是了因。了因種。了因性。八識所有無明。所有智慧。並是正因。正因種。正因性。如是三種種。三相。三性。未發名為六根清淨。三種若發。即真正開佛知見。若小乘法門析滅諸根。入空取證。今大乘報身。即是法界不須更滅。能於諸根作此互用。一根具六。六六三十六法門。正受清淨能此互用。故淨名云。或有佛土光明為佛事。或佛土音聲為佛事。或以香味衣服為佛事。或無言寂滅為佛事。皆此意也。此有似有真。如法華所明。即相似。如華嚴所說。即是真。故明闇不相除。顯出佛菩提。只言斷而言即解脫。只言不斷。復云結習盡者。華不著身。非斷非不斷。中論斷斷。中論不斷。此乃不思議圓融方便。宜斷即斷。如此土大士度剛強眾生。宜不斷即不斷。如香積土聞香即入律行也。仁王云。十善菩薩發大心。長別三界苦輪海。十善即十信也。三界苦即界內惑圓融也。大經云。學大乘者雖有肉眼。名為佛眼。法華云。雖未得無漏。而其眼根清淨。若此此皆明相似位之文也。若觀如來藏心地法門。即是觀如來眼耳鼻舌身。豁然真發得見佛性。或因聞發三智。現前三身具足。華嚴云。初發心時便成正覺。所有慧身不由他悟。得如來一身無量身。湛然應一切。眾生機感即能垂應。作八相成道百世界作佛。或現二乘身利益眾生。乃至作地獄身利益眾生。諸佛加之。能為大菩薩說法。此即發真之文也三明四念處觀者。先約經示。大經云。其後不久。王復得病醫占王病。定應服乳。王者八倒眾生也。其後病者初倒伏。後倒起。故言不久也。定服乳者。應授四榮之術也。正是今之念處意耳。又譬有人以毒塗鼓眾中打之。近者死。遠者未死。後打毒鼓近遠俱死。初塗四枯。止枯分殘。故言未死。今塗四榮。無明根斷。故近遠俱死。亦是今四念處意也。又云。如鳥出籠纔得離網。今二鳥俱飛高翔遠遊去住自在。正是今四念處也。又云。初枯生死。不能照明佛法。不能開悟眾生。於佛法無工夫。於眾生無利益。故言枯雙樹今圓顯佛法。大益眾生。夫有心者皆當作佛。八千聲聞得見佛性。如秋收冬藏。成大果實。故言四榮莊嚴雙樹。大經不令噉酒糟麥䴬。不與特牛同。共一群不在高原。亦不下濕。下濕者凡邪四倒也。高原者偏曲四倒也。酒糟是愚癡麥䴬是瞋恚。特牛是貪欲。選擇中原安處其子。法華云。正直捨方便但說無上道。不令二乘獨得滅度。皆以如來滅度而滅度之。開示悟入佛之知見。解王頂上明珠與之。我本立大願。普令一切眾亦同得此道。無智者錯亂。迷惑不信受。是故於今日。決定說大乘。又云諸佛法久後。要當說真實。真實者非生死非涅槃。無邪無偏無倒無正。咄哉丈夫。示昔繫珠。咄哉去來寶處在近。是故從本垂迹。與法身眷屬。隱實揚權藏高設下共化眾生。開示正道。內祕外視。令開顯令得入妙。正是此四念處也。所言四者。不可思議數。一即無量。無量即一。一一皆是法界。三諦具足攝一切法。出法界外。更無有法法界。無法界具足法界。雖無法具足諸法。是不思議數也。華嚴云。一微塵中具一切。塵及一切法。於一念具一切。念及一切法塵。即是色念。即是心色心。即念處異名耳。大品云。四念處。即摩訶衍。摩訶衍。即四念處者。於一念處。與三念處無二無別。一切法趣四念處。是趣不過念處尚不可得。云何當有趣不趣。此亦不思議意同也。普賢觀云。觀心無心。法不住法名大懺悔名。莊嚴懺悔。觀心既然。觀色亦爾。大經云佛性者。亦一非一非一非非一。亦一者。一切眾生悉一乘故非一者。說三乘故。非一非非一者。數非數不決定故。當知四數不可決定。即不思議之四也。法華經中八千聲聞得見佛性。大經云。為諸聲聞開發慧眼。天親以七種佛性釋法華。當知二經佛性理同。同圓同妙同大。更不異也。而法華以一乘為宗。約智明法相。涅槃以常為宗。約定明法相。智定左右之異耳。法華指前經。亦云。以方便力故為五比丘說。當文云。正直捨方便但說無上道。涅槃開前經云。為贖命故說大涅槃。明歷別五行十功德。當文云。復有一行是如來行。所謂大乘大般涅槃。故知二經是同。今取究竟實說處。即是圓極不可思議四念處也。釋數竟。念者觀慧也。大論云。念想智者。一法異名。初錄心名念。次習行為想。後成辦名智。處者境也元從不離薩婆若能觀之智。照而常寂名之為念。所觀之境寂而常照名之為處。境寂智亦寂。智照境亦照。一相無相。無相一相。即是實相。實相即一實諦。亦名虛空佛性。亦名大般涅槃。如是境智無二無異。如如之境。即如如之智。智即是境。說智及智處皆名為般若。亦例云。說處及處智皆名為所諦。是非境之境而言為境。非智之智而名為智。亦名心寂三昧。亦名色寂三昧。亦是明心三昧。亦是明色三昧。請觀音云。身出大智光。如燒紫金山。大經云。光明者即是智慧。金光明云。不可思議智境。不可思議智照。此諸經皆明。念只是處。處只是念。色心不二。不二而二。為化眾生。假名說二耳。此之觀慧。只觀眾生一念無明心。此心即是法性。為因緣所生。即空即假即中。一心三心。三心一心此觀亦名一切種智。此境亦名一圓諦。一諦三諦三諦一諦。諸佛為此一大事因緣。出現於世。欲令眾生佛之知見開。諸佛出世事足。大經云。王夷坦道。無量義經云。行大直道無留難故。法華名具足道雖言三智其實一心。為向人說。令易解故而說為三。若教道為言所斷煩惱。如翻大地河海俱覆似崩大樹根枝悉倒。用此智斷惑亦復如是。通別塵沙無明。一時清淨。無量功德諸波羅蜜。萬行法門具足無減。佛法祕藏悉現在前。大品云。諸法雖空一心具萬行。大經云。發心畢竟二不別。法華云。本末究竟等。故名妙覺平等道。當知此慧即法界心靈之源。三世諸佛無上法母。以法常故諸佛亦常樂我淨等亦復如是。亦名寶所。亦名祕藏。佛及一切之所同歸。前三藏隘路不得並行。通教共稟共行共入。入不能深。別教紆迴歷別遙遠。即不能達。今此念處曠若虛空際。於無際猶如直繩直入四海。故名圓教四念處耳。張衡曰。翔鵾仰而不逮。況青鳥與黃雀。當前三念處所不能及。唯圓念處。孤飛獨運凌摩絳霄。無上無等無等等。竪無高蓋。故言無上。橫無儔列故言無等無等等。於十方三世諸佛言無等等也欲重說此義。更引天親唯識論。唯是一識。復有分別識。無分別識。分別識者是識。識無分別者似塵識。一切法界所有瓶衣車乘等。皆是無分別識。成三無性。無性名非安立諦。如彼具說。龍樹云。四念處即摩訶衍。摩訶衍即四念處。一切法趣身念處。即是一性色得有分別。色無分別色分別色如言光明即是智慧也。無分別色即是法界四大所成。皆是無分別等。是色心不二。彼既得作兩識之名。此亦作兩色之說。若色心相對。離色無心離心無色。若不得作此分別色。無分別色。云何得作分別識。無分別識耶。若圓說者。亦得唯色。唯聲唯香唯味唯觸唯識。若合論。一一法。皆具足法界諸法等。故般若等內照既等外化亦等。即是四隨逐物情有難易。大論曰。一切法併空何須。更用十諭。答空有二種。一難解空。二易解空。十諭是易解空。今以易解空。諭難解空。唯識意亦如是。但約唯識具一切法門。而眾生有兩種。一多著外色。少著內識。二多著內識。少著外色。如上界多著內識。下二界著外色多內識少。如學問人多向外解。若約識為唯識。論者破外向內。今觀明白十法界法。皆是一識。識空十法界空識假十法界假。識中十法界亦中。專以內心破一切法。若外觀十法界即見內心。當知若色若識。皆是唯識。若色若識皆是唯色。今雖說色心兩名。其實只一念。無明法性十法界即是不可思議一心。具一切因緣所生法。一句名為一念無明法性心。若廣說四句成一偈。即因緣所生心。即空即假即中。故般若云。受持一四句偈。與十方虛空等。法華云。聞一偈亦與菩提記。一句亦然。三世亦如是。今觀此只一心不可思議。十界恒現前。入心地法門。故能不起寂滅。現身八會。只是一句。一句有無量。無量中只一句。是為不思議。故如心諸佛然。如佛眾生然。是三無差別。諸佛解脫當於一切眾生心中求。眾生心亦當於諸佛解脫中求。始是般若究竟等。未了者一切法正。一切法邪。不以心分別。即一切正心起想即癡。無想即泥洹。此不思議非青黃赤白方圓長短。無名無相。究竟寂滅唯當心知。口不能說。若有因緣善方便。用悉檀亦可得說。以方便力為比丘說。眾生無量劫。自性心不為煩惱所染。不染而染。難可了知。迷妄即染。染即覆心。不見淨性。是以久處生死。不能返本還源。源實難解。二乘尚不聞其名。何況凡夫。今佛為作習因。如大通智所繫珠。至釋迦時方成果實。今此種子漸漸積習。後遇聲光。發此種子。轉凡入聖。漸漸積功德。具足大悲心。皆已成佛道。若不爾者無明覆法性。出十法界五陰重迷積沓。若能超悟起二乘五陰乃至佛陰。華嚴云。心如工畫師造種種五陰。一切世間中無不由心造諸陰。只心作耳。觀無明心畢竟無所有。而能出十界諸陰。此即不思議。如法華云。一念夢行因得果。在一念眠中。無明心與法性合。起無量煩惱。尋此煩惱即得法性。問別圓俱作此。譬云何異。答別則隔歷。圓則一念具。如芥子含須彌山。故名不思議。華嚴性起云。一微塵中有大千經卷。智人開塵出經。是一念無明心。有煩惱法。有智慧法。煩惱是惡塵善塵無記塵。開出法身般若解脫。法華云。如是性相等。一界十界百千法界究竟皆等。今觀此無明心從何而生。為從無明為從法性。為共為離。若自若他四皆叵得。名空解脫門。只觀心性。為有為無為。共為離。若常若斷。四倒不可得。名無相解脫門。只此心性為真為緣。為共為離。非四句所作。名無作解脫門。無生而說生。生十法界相性也。無明性即是實性。亦言無明即是明。明亦不可得。是為入不二法門。但眾生迷倒。不見心之無。心明成無明(云云)。問眾生自性清淨。不為煩惱所染。云何有無明生。答如前責。生相不可得。而作十四難。佛皆不答。設答只長邪見。大品中。問有亦不得道。無亦不得道。乃至四句俱不得道。將非世尊不得道耶。佛答實得非四句耳。金剛般若云。須菩提於是中無實無虛。大論摩乾提云。瘂法應得道。佛答。汝若證我法。是時自當瘂。佛有時知利益。亦答十四難。如答淨梵志。畢故不造新答。我已知。汝云何知無明名。故取有名新。若知無明不起。取有即知神及世間常無常。眾生只為愛見迷於自性。隨逐諸妄。緣輪不息去道甚遠五百由旬。普賢觀云。為恩愛奴色使我眼。法華云。貪著生愛則為所燒。諸苦所因。貪欲為本。不斷煩惱而入涅槃。無明煩惱是如來種。若斷煩惱即斷佛種。故言不動而運。大慈普覆十界眾生。眾生無量。慈悲亦無量。非一廣大不可盡誓願。非一廣大不可盡。是名緣念處。三種一心具足。觀此身受心法。智慧性。名性念處。一性念處一切性念處。觀身受心法。定慧均和能助大道。名共念處。一共念處一切共念處。觀身受心法。所有慈悲。名緣念處。一緣念處。一切緣念處。觀此一念無明心。即是眾生。眾生即法性。法性即摩訶衍。摩訶衍即十法界。性念處利益十法界。眾生同於四念處。坐道場轉不思議種種法轉。一切種智以為根本。無量功德之所莊嚴。皆令眾生安置十地。十種珍寶以為脚足。枯榮智慧以為雙樹。若見佛性非榮非枯。為中間而般涅槃。雙照二諦。總結四念處。雖別說示人。文言難見。只一剎那心。即是因緣所生法。因緣心生滅即是三藏。三十七品。因緣心空是通。三十七品因緣心假是別。三十七品因緣心中。非空非假即是圓。三十七品只是一念心。若橫無際。若竪無窮盡。三諦源然。此一念不橫不竪。若心即空即假即中是橫觀。此心先見空。次見假。後見中即是縱。今諦觀心中三句。實不縱不橫。不前不後。畢竟清淨。廣大法界。究竟虛空。觀心實性無有微塵知覺。即是法名不覺。煩惱是道場。斷煩惱不名涅槃。不生煩惱乃名涅槃。煩惱即菩提。生死即涅槃。意在修三種念處觀十界色名身。十界受名受。十界識名心。十界想行名法。法性色。一色一切色。一切色一色。一受一切受。一切受一受。一心一切心。一切心一心。一想行法一切法。一切法一法。將智慧性。觀十法界色性。名為觀了達。色中非垢非淨名為處。智慧性觀十界受性。名觀了達。受中非苦非樂性名為處。智慧性觀十界心性。名為觀了達。心性非常非無常性名為處。智慧性觀十法界法性名為觀了達。法性非我非無我名為處。能所合標名性念處觀也。次釋共念處觀。觀十法界色非垢非淨。雙照二諦。垢之與淨其性無二。無二之性即是實性。次觀十界受。非苦非樂。雙照二諦。苦之與樂其性無二。無二之性即是實性。次觀十界心。非常非無常。雙照二諦。常與無常。其性無二。無二之性即是實性。次觀十界非常非無常。雙照二諦。常與無常其性無二。無二之性即是實性。次觀十法界非我非無我。雙照二諦我與無我。其性無二。無二之性即是實性。是名共念處觀。次釋緣念處。菩薩觀此身受心法。無緣慈悲無緣無念。如磁石吸鐵。寂而常照雖無念。不覺而覺名為佛。具足恒沙法藏。虛空法門十方不可說。不可說一微塵中。法界佛法僧究盡。實相而無積聚。譬如貧人多所積聚乃名藏。解脫不爾。無所積聚。無所積聚即真解脫。解脫即是如來。無所積聚乃名虛空。能觀此藏是大千經卷。聞此大藏是開佛知見。知見故五眼具足。五眼具足即成菩提菩提即摩訶般若。即得法身。法身即真解脫。三點不縱不橫名大涅槃。涅槃名諸佛法界。作是觀心。是入如來室。著如來衣。坐如來座。舉足下足從道場來住於佛法矣。如來遺囑令於念處修道。要在茲乎。問前五停心六根互用。今念處證何功德。答前說似解。相貌如上。今修念處。進發十住真位。前覩海邊平相曠蕩若斯。況大海深廣。渺渺浩浩。可以智知。無俟更說。

The Fourth - Perfect Teaching's Four Foundations of Mindfulness has three parts: I. General Meaning, II. Settling the Mind, III. Foundations of Mindfulness.

**I. General Meaning** opens with four approaches. Whether in teaching or practice, the "neither existence nor non-existence" approach is most used. Other approaches are easy to understand, but the Distinct and Perfect Teachings require deeper explanation. Five points clarify this:

**1. Difference in Stages:** In the Distinct Teaching, the Ten Faiths suppress the delusions of views and attachments within the triple realm. The Ten Abodes cut them off, and also cut off the upper-grade "dust-like delusions" beyond the realm. The Ten Practices cut off the middle grade, the Ten Dedications the lower grade, while suppressing ignorance. Reaching the First Ground, one sees the Middle Way and cuts off ignorance, continuing through the stages up to Supreme Enlightenment, where ignorance is completely eradicated.

In the Perfect Teaching, the first five grades of disciples are called "outer ordinary beings." The Ten Faiths are "inner ordinary beings." Both perfectly suppress ignorance, while the delusions of views and attachments within the triple realm naturally dissolve—like fire burning iron: even before the iron melts, the rust is already gone. When true wisdom contemplates ignorance, ignorance is not yet removed, but the delusions of views and attachments are cleared away first. Reaching the First Abode, one cuts off one stage of ignorance, and so on through the Ten Abodes, cutting off ten stages. This equals the Distinct Teaching's Ten Grounds. Reaching the First Practice, one cuts off another stage of ignorance, equaling the Distinct Teaching's stage of Near-Enlightenment. Reaching the Second Practice, one equals the Distinct Teaching's Supreme Enlightenment. From the Third Practice onward, the wisdom and eradication achieved cannot even be named by others, much less understood. From the Fourth Practice through the Ten Practices, Ten Dedications, Ten Grounds, Near-Enlightenment, and Supreme Enlightenment, all wisdom and eradication are beyond the reach of the Distinct Teaching. The Distinct Teaching only knows that cutting off twelve stages of ignorance is its ultimate fruit—it does not realize this is merely the beginner's stage of another teaching. This is like building a foundation of bricks and stones, then adorning the top with gold and jewels—how could it compare to a structure made entirely of vajra from foundation to pinnacle? Not only is there a difference in height, but also a difference between precious and non-precious materials. The dharma simile and explicit explanation make this distinction clear. No confusion remains.

**2. Partial vs. Perfect Cutting:** The Small Vehicle cuts off only shared delusions, not the distinct ones. When hearing about the celestial musician playing the lute, Kasyapa began to dance. The Heavenly King asked, "You are an elder who has attained liberation—why do you act like this?" Kasyapa replied, "The delusions of a voice-hearer I have already eliminated. But these are the sublime meritorious virtues of a bodhisattva, and so I cannot remain unmoved." Just as the four winds cannot move Mount Sumeru, but the great cosmic wind shatters it like rotten grass—voice-hearers who cut off shared delusions cannot understand the distinct ones. Their attainment of liberation is too weak to remain undisturbed.

The Distinct Teaching at its initial stage only suppresses the delusions of views and attachments. Before the Grounds, it suppresses and cuts off these delusions within the triple realm. Upon reaching the Grounds, it gradually suppresses and cuts off ignorance—this is partial cutting, not perfect suppression. If explained from the perspective of the sphere beyond, reaching the First Ground cuts off the "distinct views." From the Second to Sixth Grounds, it cuts off the "distinct desire realm attachments." The Seventh Ground cuts off the "distinct form and formless realm attachments." This too is the meaning of partial cutting.

Alternatively, from the perspective of inconceivable sense objects: one enters limitless meditations, abides in neutral, transformed forms. Then one re-enters the concentration of abandoning, then re-enters and rises from it. For countless eons, one inversely cultivates ordinary worldly affairs. Up to the Eighth Ground and beyond, one still experiences the retribution of the formless realm—the inconceivable six sense objects. How do we know? The Discourse on the Stages explains that the stage of Immaculate Ground, near Enlightenment, is when one first departs from views. With pure vision, one attains pure meditation. From this we know that the delusions of the desire, form, and formless realms are only fully eliminated at Near-Enlightenment—this is the Perfect meaning. If the Eighth Ground were when one first departs from formless realm retribution, that would be partial cutting. Therefore, the Great Nirvana Sutra says, "The Ten Grounds are still turned by the wheel of no-self delusion." No-self is merely a view delusion. If view delusions were cut off first, one should not need to reach the Immaculate Ground. But if views are only cut off at the Immaculate Ground, that is the Perfect meaning. From this we deduce: partial cutting belongs to the Distinct Teaching. The Perfect Teaching's cutting of delusions is this: from the outer and inner ordinary stages, one perfectly suppresses the delusions of the triple realm. The First Abode perfectly cuts off ignorance, and from the Second Abode through Near-Enlightenment, ignorance is perfectly cut off. With this, the distinction between Perfect and Distinct cutting is clear.

**3. Cutting vs. Not Cutting:** The Distinct Teaching only discusses cutting, not not-cutting. The Perfect Teaching includes both meanings. From the angle of pedagogical explanation, there is cutting; from the angle of actual realization, there is no cutting. For example, the Small Vehicle discusses cutting and realization in its expedient teachings, but in ultimate truth, there is no discussion of cutting or not cutting. The same applies here. From the perspective of inconceivable contemplation, within there is no affliction to be cut. The nature of affliction does not obstruct enlightenment, and enlightenment does not obstruct affliction. Affliction is itself enlightenment; enlightenment is itself affliction. Thus, Vimalakirti says, "The Buddha speaks of cutting off desire, anger, and delusion as liberation for those with arrogant conceit. For those without such conceit, the nature of desire, anger, and delusion is itself liberation." The Sutra of No Practice says, "Desire and anger are themselves the path." It also says, "The sixty-two views are the seed of the Tathagata." The six sense faculties and their objects are without obstruction. Simply seeing forms with the eyes is also entering the three gates of liberation through the eyes. The Flower Adornment Sutra explains the ten eyes and the six faculties—each sense faculty, within a single dust mote, contains all the Buddhas of the ten directions and three times, manifesting the eight aspects of enlightenment, turning the wheel of dharma, and liberating beings—all without obstruction and clearly perceived.

**4. Complete vs. Incomplete Inclusion:** If one dharma is only one dharma and not all dharmas, this is the Distinct meaning. If one dharma is approached by all dharmas, and all approaches are none other than this—and approaching itself is ultimately unobtainable, much less approached versus not approached—then approaching the one is approaching ultimate reality. Ultimate reality is the dharma realm. No dharma exists outside the dharma realm. If there were any dharma beyond nirvana, I too would say it is like illusion, like a mirage. Therefore, knowing that one dharma contains all dharmas is the Perfect meaning.

**5. Interconnection of Merits:** In the Distinct Teaching, one ground does not connect to other grounds. In the Perfect Teaching, one ground contains all grounds. Thus, the Perfection of Wisdom Sutra says, "Hearing the letter 'A' gate, one understands all meanings. Beyond the letter 'Cha,' there is nothing to say." The initial "A" contains all forty-one letters, and the final "Cha" also contains all forty-one. From the First Ground, one possesses the meanings of abiding, growth, and bearing. Through to the ultimate stage, these three meanings remain. The Great Treatise says, "There is initial entry, middle entry, and final entry. In reality, it is one entry with beginning, middle, and end."

**Question:** If using the Perfect meaning, how does one distinguish the inconceivable twofold truth? **Answer:** Both partial and perfect are understood—this is the characteristic of worldly truth. Neither obstructed nor unobstructed—this is the characteristic of ultimate truth.

**General Meaning concluded.**

**II. Five Settlings of the Mind:** I privately consider the Five Grades to be this. When events are seen as principle, their characteristics naturally manifest. How so? The initial teaching uses breath counting to settle scattered thoughts. The Perfect Teaching uses faith in principle to eliminate doubt. Faith is the source of the path, so it corresponds to the first grade. Faith is also the mother of merit, like the breath that sustains life. Faith that accords without agitation is itself settling the mind—thus the grade of faith is one settling.

The initial teaching uses contemplation of impurity to settle desire. The Perfect Teaching uses recitation and study to remove defilement. If one becomes attached to words and letters, this defiles the nature of reality—this is attachment to dharma, not seeking dharma. The nature of words and letters is itself liberation. Liberation is pure—this is the second settling.

The initial teaching uses loving-kindness to settle anger. The Perfect Teaching, through loving-kindness, teaches without secrecy or reluctance. Reluctance and secrecy come from resentment, which is not the mark of loving-kindness. Know that through loving-kindness, one can teach—this is the third grade's settling.

The initial teaching uses contemplation of dependent origination to settle delusion. The Perfect Teaching uses the six perfections to cross beyond the six obscurations. Darkness departs, light arises—this is the fourth grade's settling.

The initial teaching uses recollection of the Buddha to settle distress. The Perfect Teaching sees principle within events. Principle is the Dharma-body Buddha. How could the Dharma-body Buddha be distressed? There is no one who distresses and no one distressed. No distress, no one distressed, nothing distressed—this is the fifth settling. Know that faith in events as principle, words and letters as liberation, loving-kindness as expansiveness, and crossing to the other shore through the perfections—all equal—these are the five settlings of the Perfect Teaching.

Designating the Five Grades as the Five Settlings—its meaning is already clear. Let me further connect with the Four Great Vows and the Four Samadhis.

The suffering truth of birth and death is nirvana—no duality, no distinction. This is faith in events that accords with principle, the source of the path, the mother of merit. Not yet crossing the suffering truth is the first settling.

Affliction is itself enlightenment—no duality, no distinction. This is the meaning of not yet understanding the truth of origination. Causing the truth of origination to be understood is the second settling—recitation and study as liberation.

The great compassion vow to remove suffering—not yet established in the truth of the path, one causes it to be established. This is teaching with ungrudging loving-kindness—the third settling.

Not yet entered into the truth of cessation, one causes entry—this is practicing the six perfections, crossing beyond obscurations to the other shore—the fourth settling.

The great loving-kindness vow to bestow happiness—and further, the Four Samadhis are designated as the fifth settling. These four samadhis all cultivate recollection of the Buddha, breaking through obstructions to the path. Some people count breaths but their rumination never stops. If they recollect or call the Buddha's name, this breaks through rumination and the mind settles peacefully. Thus, the Universal Gate Chapter says, "If any being is consumed by desire, constantly reciting Guanyin's name will bring liberation." Breaking through fundamental ignorance—Vimalakirti says, "One thought knowing all dharmas is sitting in the place of enlightenment." All these are methods of Buddha recollection.

Constant walking: the Samadhi of Buddha Standing. The Buddhas appear standing before one, and one sees the Buddha of the dharma realm.

Constant sitting: from the Questions of Manjushri on Prajna. One ties thought to the dharma realm, one thought is the dharma realm—this is Buddha recollection.

Half-walking, half-sitting: from the Great Vaipulya and the Lotus. Having done this, one sits and contemplates the true dharmas of all Buddhas. The Lotus Sutra says, "One should accomplish four dharmas: first, being protected and remembered by all Buddhas." This speaks to beginning practitioners and those who have long cultivated. Like the Peaceful Practice: always delighting in meditation, in quiet places, collecting and guarding the mind. Contemplate the mind as mindless; dharmas do not abide in dharmas. My mind is inherently empty, merit and fault have no owner. Making this confession is the great confession.

Neither walking nor sitting: encompasses four areas. One, it penetrates all sutras. Two, it penetrates all good deeds. Three, it penetrates all bad deeds—like the layman engaged in warfare or family business, yet not hindering the mind. Four, it penetrates the neutral—walking, standing, sitting, lying, speaking, silence—all are the Great Vehicle, because of their unobtainability.

Those who understand grasp this from afar; the deluded have not awakened. It is like a treasure hidden in a bag that no one has shown to others—no one has seen it. Now I will point it out again, hoping for transcendence.

In the earlier Tripitaka teaching, one contemplates with worldly events. Events mean breath counting, impurity, and even contemplating the Buddha's marks. Now it is different: with principle-contemplation, one contemplates principle. Birth and death is nirvana; affliction is enlightenment. Birth and death is the life-breath of sentient beings; nirvana is the life-breath of the Dharma-body. Though it cannot be counted, it can be scattered—bright stillness is the counterpart to breath counting. Affliction is base defilement; enlightenment is the supreme pure principle. Contrasting the former with the latter, words and letters as liberation are the counterpart to impurity contemplation. The great compassion vow to remove the suffering of causes and effects—if one has self-attachment, one cannot even liberate oneself, much less others. Without self-attachment, with compassionate mind, one liberates oneself and others—contrasting the former with the latter. The great loving-kindness vow to bestow the happiness of causes and effects—if one is deluded by the twelve links of dependent origination, one has no happiness oneself, much less can give it to others. Now, free of delusion oneself, one can give happiness. Contrasting with the former. Practicing the four samadhis as Buddha recollection breaks through obstructions to the path. The earlier teaching recollects the physical body and its good marks; now one recollects the Dharma-body's good marks. The difference between worldly and ultimate is vast—therefore the four samadhis are cited as the fifth settling.

**Cultivating the Ten Contemplations to Complete the Five Settlings:**

The five settlings seek the higher goal. What is sought? First, faith that accords with the inconceivable single truth—the single reality of the four truths. Faith that one thought contains the ten dharma realms: birth and death is the suffering truth. One mind contains the ten dharma realms: affliction is the truth of origination. The truth of origination is enlightenment; enlightenment is the truth of the path. The suffering truth of birth and death is nirvana—the truth of cessation. These four are not four; this one is not one. Yet it is called the true truth. Affliction pervades all places; all places are enlightenment. Abandoning this enlightenment, where else would one seek enlightenment? The suffering truth of birth and death pervades all places; all places are nirvana. Abandoning this nirvana, where else would one seek nirvana? Definitely settling the mind: seeking enlightenment within affliction—this is the definitive settling. Seeking nirvana within birth and death—this is the definitive settling. Faith is itself the seeking; it is not a separate seeking. This is called having faith in the single true truth, completing the settling.

How does one settle the mind to benefit others below? One must arouse the true mind. Sentient beings do not know that birth and death is nirvana—they have not crossed the suffering truth. Bodhisattvas, for their sake, arouse the great compassion vow to bring them liberation. Once liberated, this is causing them to cross the suffering truth. Sentient beings do not know that affliction is enlightenment—bodhisattvas, for their sake, arouse great compassion to bring them liberation. Once liberated, this is causing them to cross the truth of origination. If sentient beings understand that affliction is enlightenment, they are established in the truth of the path. If they understand that birth and death is nirvana, they attain the truth of cessation. This is the bodhisattva benefiting beings below.

What is "true"? The Sutra of No Practice says, "If one arouses the mind seeking enlightenment, that person is far from the Buddha—like heaven from earth." This refers to the three expedient bodhi minds—these are demons of bodhi-mind. The Great Nirvana Sutra says, "Before this, we were all people of wrong views." If someone teaches this dharma, that person is called a demon of good teachers. When the sutra says "nirvana is birth and death," it refers to attachment to the nirvana beyond the realm, which becomes the birth and death of transformation. When the sutra says "birth and death is nirvana," it refers to the birth and death of portioned existence, which is the great nirvana—much more is transformation also nirvana. With true bodhi-mind, one truly transforms. Using this to benefit below completes the settling.

First is seeking above; second is benefiting below. What vehicle moves upward and downward? It is the skillful cultivation of calm and insight. Birth and death is nirvana; nirvana is called calm. Calming the mind's nature is called the great concentration—the great nirvana, the deep meditation cave. Thus nirvana is calm. Contemplating affliction as enlightenment is insight. The wisdom of ultimate reality is called all-knowing wisdom. All-knowing wisdom is called prajna. The Lotus Sutra says, "Adorned with the power of concentration and wisdom"—this is seeking above. Using this to liberate beings is benefiting below. Know that calm and insight is the vehicle one rides. Devoting oneself to calm and insight completes the settling.

Since one can ride this vehicle upward and downward, upward one should attain the fruit; downward one should bring liberation. If one neither attains the fruit nor brings liberation, what is obstructing? Since one has not yet attained, one should know that the destruction of dharmas is not yet complete. One should investigate that birth and death is nirvana—horizontally breaking through the obstructions of the ten dharma realms. Affliction is enlightenment—vertically breaking through the obstructions of the ten dharma realms. The path of enlightenment and nirvana becomes open. If not identical to the six realms, how could it suddenly be the six realms? Therefore, one must break through. If not apart from the six realms, how could one suddenly be apart from them? Therefore, one must break through. Neither identical nor apart—the path of enlightenment is open. With this dharma-breaking, one completes the settling.

Having universally broken through dharmas, one should unite with principle. If still not united, one must examine more carefully. In all dharmas there is the nature of peace and joy—how could one suddenly destroy all dharmas? All are Mara's nets—how could one suddenly grasp them all? One must clearly discern the obstructed and the open. If deluded that birth and death is not nirvana, all ten dharma realms are obstructed. If deluded that affliction is not enlightenment, all ten dharma realms are also obstructed. Understanding that birth and death is nirvana, the ten dharma realms are stilled—this is called open. Affliction as enlightenment—all ten dharma realms—delusion like space, inexhaustible; aging and death like space, inexhaustible. Ignorance without beginning or end—this is called open. Such a good teacher, the marks of obstruction and openness on the inconceivable dangerous path, completes the settling.

Having discerned the obstructed and the open, how does one cultivate on the smooth road? Through the factors of the path. If the body of birth and death is impure, even to the mind being impermanent—this is the analysis-based "withered" path factors. "Nirvana is birth and death" points to this. If one first cultivates impurity, then later cultivates purity—even to first cultivating impermanence, then later cultivating permanence—this is the "flourishing" path factors, "birth and death becomes nirvana." If, within impurity itself, one cultivates neither pure nor impure—even to within impermanence, cultivating neither permanent nor impermanent—this is "neither withered nor flourishing," and between these, one enters nirvana. Thus the sutra says, "From the first arousal of the mind, constantly contemplating nirvana." The path factors culminating in the hundred marks of liberation are called a hundred pounds of gold. Affliction as enlightenment is called the Firm Ground Samadhi, which refines the mind like space. It is also called the King of Samadhis. This is called skillfully cultivating the path factors, completing the settling.

Having skillfully cultivated the path factors, one naturally flows into the three gates of liberation. If not yet entered and difficulties arise—when saving others, difficulties arise—how to counteract? If the obscuration of stinginess arises, contemplate stinginess as enlightenment. Receiving and not receiving, both receiving and not receiving—even to the five kinds of not-receiving. Giving is the dharma realm; the meaning of giving encompasses the six ways of providing material support, fearlessness, and dharma. Within these, the one, two, or three kinds of stinginess are enlightenment—neither grasping nor rejecting. Other obscurations are likewise. Additionally, there are teachings on remedy, reverse remedy, combined, and neither. This is called the auxiliary practices, completing the settling.

A practitioner who has not attained thinks they have attained, not realized thinks they have realized—arrogant conceit arises. What to do then? Contemplate that birth and death is nirvana, affliction is enlightenment—this is principle-nirvana. Being able to understand this, matching the scriptures—this is textual-nirvana. What is contemplated matches the text; the text matches the contemplation—this is contemplation-practice-nirvana. The six sense faculties becoming pure is similar-nirvana. Ignorance broken, the nature of Buddhahood revealed—this is partial-true-nirvana. Equal to all Buddhas, sharing the great awakening—this is ultimate-nirvana. One should self-examine: which stage am I at? Pressing one's chest, questioning one's mind, do not deceive yourself or others. This is called recognizing the stages, supporting the settling.

A practitioner walking the path, near maturity but not yet mature, is often agitated by inner and outer obstructions. One must endure with patience, so that inner and outer obstructions cannot move one. Being able to endure accomplishes the path—unmoving and unregressing—this mind is a bodhisattva. Outer obstructions are praise and blame, the eight winds. Inner obstructions are the two thieves of strength and weakness. Birth and death cannot ensnare; affliction cannot defile. The views and attachments of the ten dharma realms all become attendants. Portioned and transformed existences—two deaths—are stilled, serving the attendants. Attendants serve and transport. This is called patient endurance, completing the settling.

When love for the dharma that accords with the path does not arise—one is about to ascend and collapses, about to cross and falls. This is no small matter; great loss occurs. Practitioners should be careful not to arouse love for dharma. Thus it is said, "Nirvana is birth and death"—because of attachment to nirvana. "Birth and death is nirvana"—without regression, without arising. Thus, toward the dharmas of the ten realms, there is not the slightest taint—this is called love of dharma not arising. And prajna arises. Prajna is like having eyes: one can avoid danger and follow the level path. Why would one need external guidance?

This is the Ten Contemplations completing the Five Settlings. Each settling requires the Ten Contemplations—fifty contemplations in total.

The first grade: contemplating that the sentient beings of the ten dharma realms are themselves Buddha. The five aggregates of the ten realms are themselves dharma. Beings and Buddha—no duality, no distinction. The aggregates of beings and the aggregates of Buddha—not a hair's difference. The deeds of Buddhas throughout three times, the four deportments of beings—all complete. The paramitas are called the Sangha. The Great Treatise says, "The unsurpassed among beings is the Buddha; the unsurpassed among dharmas is nirvana; what is called the Sangha is the ultimate truth." Having faith that accords, with joyful acceptance and no doubt—this is the first grade of joyful acceptance.

Bringing this mind to recitation and study is the second grade. Being able to explain it in small part is the third grade. Practicing the six perfections alongside is the fourth grade. Fully practicing the six perfections, building monasteries, providing the four necessities according to principle, even to prajna—this is the fifth grade.

When the Five Grades mature, this is the contemplation-practice stage. One grade requires the ten contemplations; the other four grades likewise. The Ten Contemplations complete the Five Grades, as described above. When insight matures, it transforms into the Ten Faiths.

First, joyful acceptance of the single true principle, without duality or distinction, transforms into the mind of faith. Faith-wisdom discriminates, clear and unimpeded. Within this faith, all Buddha-dharmas are present, like a vajra treasure-store without any lack.

Second, true arousal of mind—benefiting below, venerating above—transforms into thought-wisdom that is true. Thus the sutra says, "For a hundred lives, a thousand lives, ten million billion lives, cause the mind to be right-minded." Because of right-mindedness, the Tathagata skillfully protects and remembers. Also, in the seven factors of awakening, when the mind sinks, thought raises it—breaking through "birth and death is nirvana." When the mind scatters, thought-contemplation gathers it—realizing "affliction is enlightenment." This is true thought.

Third, skillfully cultivating calm and insight transforms into diligence. The sutra says, "With one mind, diligently striving, one attains the three enlightenments." Among all practices, diligence is the root. Clear contemplation, pure and without admixture, is diligence; not tainted by attachment or views is vigor.

Fourth, universal dharm-breaking transforms into concentration-mind. "Nirvana is birth and death," "enlightenment is affliction"—this is great scattering. Now contemplating that the ten realms' birth and death is nirvana, understanding all dharmas as liberation, ultimately always still, finally returning to emptiness—experiencing constant stillness is horizontally breaking birth and death, transforming into concentration-mind. Arousing attached afflictions—affliction is enlightenment—is vertically breaking the ten dharma realms, unobstructed, penetrating to reality—transforming into concentration-mind.

Fifth, skillfully knowing the obstructed and open transforms into wisdom-mind. If the ten realms' delusion arises, it is called birth and death. If the ten realms' greed and anger arise, it is called affliction. Contemplating birth and death as nirvana, affliction as enlightenment—enlightenment is neither one nor three—this is wisdom-mind.

Sixth, skillfully cultivating the thirty-seven factors transforms into non-regressing mind. The "withered" path factors, though not regressing into portioned existence, do not advance into transformed existence—still called regression. Now the "withered" path factors are also neither withered nor flourishing path factors, reaching the far shore of neither arising nor non-arising. Hence, non-regressing mind.

Seventh, cultivating auxiliary practices transforms into dediatory mind. Dedicating birth and death toward nirvana, dedicating affliction toward enlightenment, dedicating causes toward the fruit, dedicating events into principle—hence, dedicatory mind.

Eighth, skillfully recognizing stages transforms into protective mind. If one presumptuously overclaims or underclaims, arousing arrogant conceit, one is a chandala bodhisattva. Now not clinging to birth and death as nirvana, not clinging to affliction as enlightenment; with three karmas untainted by nirvana, unattached to enlightenment—this is protective mind.

Ninth, patiently enduring inner and outer strengths and weaknesses transforms into precept-mind. Bodhisattva precepts guard both body and mind. If one arouses a two-vehicle mind, that is breaking the precepts. Knowing that all dharmas do not arise, with no mind, no thought, no reliance, no attachment—this is not breaking the precepts. The Great Collection Sutra says, "Rather than give up one's life, one does not seek the lesser vehicle"—this is precept-mind.

Tenth, love for the path not arising transforms into vow-mind. Bodhisattvas make vows seeking the great nirvana, neither grasping nor certifying. The Perfection of Wisdom says, "Vowing to seek enlightenment, not satisfied with the small." Satisfaction is abiding; because of not being satisfied, one should not abide in nirvana.

Using these ten minds completes each abode. The Ten Abodes each have ten, making a hundred dharma-gates of illumination. The Ten Practices, Ten Dedications, and Ten Grounds increase by multiples—a thousand dharma-gates, ten thousand, ten million, a billion, countless, inexpressible dharma-gates of illumination. Thus, the Jeweled Necklace Sutra says, "The Ten Faiths are the great victory for all paths—receiving names as Abodes, Practices, Dedications, and Grounds." Extending back, the Ten Faiths are the inner ordinary similar stage—called the soft endurance, also called the suppression endurance. The afflictions within the realm are perfectly fused; ignorance is perfectly suppressed. One attains the purity of the six sense faculties.

What is purification? The eye's purity of characteristics is purified; the purity of dust-like delusions is purified—even to the mind faculty's three kinds of purity. Thus, there is no obstruction to the three bodies and three virtues. The three bodies and three virtues all resemble the true—similar, hence the six sense faculties are pure. Detailed explanation is as in the Lotus Sutra.

How are the six sense faculties mutually pure? The Perfection of Wisdom Sutra says, "In the eye, the eye is unobtainable; in the eye, the ear is unobtainable—even to the nose, tongue, body, and mind being unobtainable." This is the mutual purity of the six faculties. Again, "In the eye, the characteristic of eye is unobtainable; in the eye, the characteristic of ear is unobtainable—even to the characteristics of nose, tongue, body, and mind being unobtainable." This is the mutual purity of their characteristics. Again, "In the eye, the nature of eye is unobtainable; in the eye, the nature of ear is unobtainable—even to the natures of nose, tongue, body, and mind being unobtainable." This is the mutual purity of their natures.

If names are unobtainable, that is conventional purity. If characteristics are unobtainable, that is true purity. If natures are unobtainable, that is middle purity. Again, name, characteristic, and nature all unobtainable is conventional purity. The unobtainability itself being unobtainable is true purity. Neither conventional nor true being unobtainable is middle purity. Using the eye as the basis, all faculties become mutually pure. The ear, nose, tongue, body, and mind each serve as basis, each making all faculties mutually pure, as described above.

How do the six faculties function interchangeably? Within the eye faculty, one can see immeasurable hundreds of thousands of billions—inexpressible, inconceivable—the forms of sentient beings in the ten dharma realms throughout worlds vast as space, whether dependent or independent, inner or outer, above or below—all seen and known. This is the eye's function. Within the eye, one hears the immeasurable hundreds of thousands of billions—inexpressible, inconceivable—the two kinds of sounds of sentient beings in the ten dharma realms throughout worlds vast as space: the sounds of hellish torment, the sounds of animals being beaten, the sounds of hungry ghosts seeking food, the loud sounds of asura battles, the countless human voices—sounds of suffering, pleasure, and neutrality—even to the sounds of entering and leaving meditation in the highest heaven. The ear is so sharp that all can be distinguished and known. This is the eye functioning as ear.

Within the eye, one knows immeasurable hundreds of thousands of billions—inexpressible, inconceivable—the fragrances of the ten dharma realms in space: dependent and independent, from the iron mountains, great seas, beings in the earth, asuras male and female, the great and small wheels, the multitudes of ministers and palace women—even to the Brahma heavens, the Radiant Light heaven, and the highest heaven, the assemblies of monks and bodhisattvas, the World-Honored Ones in all directions. By fragrance, all can be known. This is the eye functioning as nose.

Within the eye, one knows immeasurable hundreds of thousands of billions—inexpressible, inconceivable—the flavors and dharma-gates in this world of space. In food, equality; in dharma, equality. Like the pure offering of eight hu and four dou of food as the Buddha's nirvana service. Whether good or bad, beautiful or not, when it reaches the tongue, it transforms into supreme flavor, like heavenly nectar—nothing is not delicious. One also knows which beings in the ten dharma realms can receive the flavor of dharma. Among the great assembly, one emits a profound and wonderful sound that enters their minds and delights them all. One causes gods, dragons, humans, and spirits to hear one's teaching, to come gladly and receive it. All bodhisattvas and Buddhas delight in coming to that place; hearing the teaching, they all receive and uphold it. One can also emit profound and wonderful sounds. This is the eye functioning as tongue.

Within the eye, one knows the bodies of sentient beings in the ten dharma realms—hundreds of thousands of billions, inexpressible, inconceivable—like a pure bright mirror. Beings all delight in seeing it. Because the body is pure, the inner and outer dependent and independent realms of the three thousand worlds—mountains, forests, rivers, seas—all appear within the body. From hell up to the highest heaven, all beings' births and deaths, good and bad, all appear within the body. Two-vehicle practitioners and bodhisattvas all appear within the body. Only one knows this clearly; others cannot see it. The Buddhas of the ten directions and three times, from their first arousal of mind, through their practices, to enlightenment, turning the wheel of dharma, and entering nirvana—all appear within the body. If the Buddha realm is like this, how much more the rest? This is the eye functioning as body.

Within the eye, one knows the hundreds of thousands of billions—inexpressible, inconceivable—the thoughts of beings in the ten dharma realms throughout space, all known at once. This is the eye functioning as mind. The ear's hearing sounds, knowing fragrances, tastes, touches, and dharmas also has interchangeable functions, all as described above.

Know that the ignorance and wisdom of the sixth consciousness are all "conditioning causes"—the seed, the condition, and the nature of the conditioning cause. The ninth consciousness's ignorance and wisdom are all "illuminating causes"—seed, condition, and nature of the illuminating cause. The eighth consciousness's ignorance and wisdom are all "direct causes"—seed, condition, and nature of the direct cause. These three kinds of seeds, three characteristics, and three natures, when not yet activated, are called the pure six faculties. When the three kinds are activated, one truly opens the Buddha's knowledge and vision.

In the Small Vehicle path, one analyzes and extinguishes the faculties, entering emptiness to attain realization. Now, in the Great Vehicle, the retribution body is itself the dharma realm—no further extinguishing needed. One can use the faculties interchangeably: one faculty contains six, six times six is thirty-six dharma-gates. Perfect absorption, pure, enables this interchangeable function. Thus, Vimalakirti says, "Some Buddha-lands use light as the Buddha's work; some use sound; some use fragrance, taste, or clothing; some use wordless stillness." All this is the same meaning.

This has both similarity and truth. As the Lotus Sutra explains, it is the similar stage. As the Flower Adornment Sutra explains, it is the true stage. Thus, darkness and light do not cancel each other—Buddha-enlightenment is revealed. When speaking of cutting off, it means liberation. When speaking of not cutting off, it says, "When the habit residue is exhausted, flowers do not stick to the body"—neither cutting nor not cutting. The Middle Treatise speaks of cutting; the Middle Treatise speaks of not cutting. This is the inconceivable, perfectly fused expedient. When appropriate to cut, one cuts—like the great beings of this land liberating stubborn beings. When appropriate not to cut, one does not cut—like the Land of Fragrance, where hearing fragrance leads to disciplined practice.

The Humane King Sutra says, "The bodhisattva of the ten good deeds arouses the great mind, forever leaving the bitter sea of the triple realm's wheel." The ten good deeds are the Ten Faiths. The triple realm's suffering is the perfectly fused delusion within the realm. The Great Nirvana Sutra says, "Those who study the Great Vehicle, though having physical eyes, are called having Buddha eyes." The Lotus Sutra says, "Though not yet attaining the unconditioned, their eye faculties are pure." These all illuminate the similar stage.

If one contemplates the Tathagata-store mind-ground dharma-gate—that is contemplating the Tathagata's eye, ear, nose, tongue, and body. Suddenly, truly awakened, one sees the Buddha-nature. Or through hearing, the three wisdoms arise, and the three bodies are complete and present. The Flower Adornment Sutra says, "At the first arousal of mind, one becomes correctly enlightened. All wisdom-bodies are known without reliance on another. One attains the Tathagata's one body and limitless bodies, calmly responding to all. When beings' capacities and conditions respond, one can manifest, performing the eight aspects of enlightenment, becoming Buddha in a hundred worlds, or appearing as two-vehicle practitioners to benefit beings—even appearing in hell bodies to benefit beings. All Buddhas empower one to teach great bodhisattvas." This is the text illuminating true awakening.

**III. The Contemplation of the Four Foundations of Mindfulness:**

First, citing the sutras. The Great Nirvana Sutra says, "Not long after, the king again fell ill. The physician diagnosed the king's illness and determined he should drink milk." The king represents beings afflicted with the eight inversions. "Not long after" means the first inversions have subsided but the latter have arisen. "Should drink milk" means one should teach the four "flourishing" methods—this is precisely the meaning of the present foundations of mindfulness.

Another simile: someone smears poison on a drum and beats it among the crowd. Those nearby die; those far away do not—yet. When the drum is beaten again with poison, both near and far die. The first application of the four "withered" methods only stops the residues—hence "not yet dead." Now applying the four "flourishing" methods, the root of ignorance is cut—hence both near and far die. This too is the present meaning.

Another: like a bird leaving its cage, just barely free of the net. Now both birds fly together, soaring high and wandering far, coming and going freely—this too is the present meaning of the four foundations.

Another: the initial "withered" state of birth and death could not illuminate the Buddha-dharma, could not awaken sentient beings. No achievement in the Buddha-dharma, no benefit for beings—hence "withered twin trees." Now, the Perfect Teaching reveals the Buddha-dharma and greatly benefits beings. All who have mind shall become Buddhas. Eight thousand voice-hearers see the Buddha-nature—like autumn harvest and winter storage, ripening into great fruit. Hence, "four flourishings adorn the twin trees."

The Great Nirvana Sutra prohibits eating wine lees or chaff, not herding with bulls. Not on the high plateau, not in the low marsh. The low marsh represents ordinary beings' four inversions; the high plateau represents the biased and crooked four inversions. Wine lees are delusion, chaff is anger, the bull is desire. One chooses the central plain to settle one's child. The Lotus Sutra says, "Upright, abandoning expedients, only speaking the unsurpassed path." Not letting two-vehicle practitioners attain extinction alone—all are extinguished by the Tathagata's extinction. Opening, showing, awakening, and entering the Buddha's knowledge and vision. Untying the pearl from the king's crown and giving it. "I originally established the great vow to universally bring all beings to attain this path." "The ignorant are confused and misled, not believing or accepting. Therefore, today, I decisively teach the Great Vehicle." Again: "After the Buddhas have long taught, they must finally speak the truth." The truth is neither birth and death nor nirvana—no error, no bias, no inversion, no correctness. "Bravo, sir!"—showing the formerly tied pearl. "Bravo! Coming and going—the treasure place is near." Thus, from the root, displaying the branches, with the Dharma-body's retinue, concealing the real and raising the expedient, setting the high and establishing the low, together transforming beings, revealing the right path. Inwardly secret, outwardly observant—causing them to open and reveal, to enter the sublime. This is precisely the present four foundations of mindfulness.

What is meant by "four"? It is the inconceivable number: one is immeasurable; immeasurable is one. Each one is the dharma realm, complete with the three truths, encompassing all dharmas. Outside the dharma realm, there is no other dharma. The dharma realm is without a dharma yet complete with all dharmas. This is the inconceivable number. The Flower Adornment Sutra says, "Within a single dust mote, all dust motes and all dharmas are contained. Within a single thought, all thoughts and all dharmas are contained." Dust mote is form; thought is mind. Form and mind are different names for the foundations of mindfulness.

The Perfection of Wisdom Sutra says, "The four foundations of mindfulness are the Great Vehicle; the Great Vehicle is the four foundations of mindfulness." Within one foundation, there is no duality or distinction from the other three. All dharmas approach the four foundations; this approach does not go beyond. The foundations themselves are unobtainable—how could there be approached and not approached? This too shares the same inconceivable meaning.

The Contemplation of Universal Sage Sutra says, "Contemplating mind as mindless, dharmas not abiding in dharmas—this is called the great confession, the adorned confession." Since contemplating mind is thus, contemplating form is likewise. The Great Nirvana Sutra says, "Buddha-nature is also one, not one, neither one nor not-one." "Also one" means all beings are one vehicle. "Not one" means the three vehicles are taught. "Neither one nor not-one" means number and non-number are not fixed. Know that the number four cannot be fixed—this is the inconceivable four.

In the Lotus Sutra, eight thousand voice-hearers see the Buddha-nature. The Great Nirvana Sutra says, "Opening the wisdom eye for the voice-hearers." Vasubandhu used seven kinds of Buddha-nature to explain the Lotus. Know that the two sutras share the same principle of Buddha-nature—same perfection, same sublimity, same greatness, with no difference. The Lotus takes the one vehicle as its doctrine, explaining dharma-characteristics through wisdom. The Nirvana Sutra takes permanence as its doctrine, explaining dharma-characteristics through concentration. The difference is merely wisdom versus concentration emphasis. The Lotus points to earlier sutras, also saying, "Through the power of expedient means, I taught the five monks." In its own text: "Upright, abandoning expedients, only speaking the unsurpassed path." The Nirvana Sutra opens the earlier sutras, saying, "For the sake of redeeming life, the great nirvana is taught," explaining the distinct five practices and ten merits. In its own text: "There is one practice that is the Tathagata's practice—the Great Vehicle, the Great Nirvana." Thus, we know the two sutras are the same. Now, taking the ultimate, true teaching, this is the perfectly ultimate, inconceivable four foundations of mindfulness.

**Explanation of the number concluded.**

"Mindfulness" means contemplation-wisdom. The Great Treatise says, "Mindfulness, thought, and wisdom are different names for one dharma. First, holding the mind is called mindfulness. Next, repeated practice is called thought. Finally, accomplishment is called wisdom." "Foundation" means the object—originally inseparable from all-knowing wisdom. The wisdom that contemplates, illuminating yet always still, is called mindfulness. The object contemplated, still yet always illuminating, is called the foundation. The object is still, and wisdom is still. Wisdom illuminates, and the object illuminates. One mark, no mark; no mark, one mark—this is ultimate reality. Ultimate reality is the single truth—also called voidness, Buddha-nature, also called the Great Nirvana. Such an object and wisdom are non-dual, non-different. The thusness object is the thusness wisdom. Wisdom is the object. Speaking of wisdom and the object of wisdom, both are called prajna. Similarly, speaking of the object and the wisdom of the object, both are called the object of truth. This is the non-object object spoken of as object; the non-wisdom wisdom named as wisdom. Also called the mind-stilled samadhi, also called the form-stilled samadhi, also called the mind-illuminating samadhi, also called the form-illuminating samadhi. The Invoking Guanyin Sutra says, "The body emits great wisdom light, like burning purple-gold mountain." The Great Nirvana Sutra says, "Light is wisdom." The Golden Light Sutra says, "Inconceivable wisdom-object, inconceivable wisdom-illumination." All these sutras clarify that mindfulness is only the foundation, the foundation is only mindfulness. Form and mind are non-dual. Non-dual yet dual—for the sake of transforming beings, conventionally spoken of as two.

This contemplation-wisdom only contemplates the single thought of beings' ignorance-mind. This mind is itself reality. Arisen through causes and conditions—it is empty, conventionally real, and middle. One mind, three minds; three minds, one mind. This contemplation is also called all-knowing wisdom. This object is also called the perfect truth. One truth, three truths; three truths, one truth. All Buddhas, for this one great matter, appear in the world—to cause beings to open the Buddha's knowledge and vision. The Buddhas' appearance in the world is fulfilled. The Great Nirvana Sutra says, "The king paves the smooth road." The Sutra of Immeasurable Meanings says, "Walking the great straight road without obstruction." The Lotus names it the complete path.

Though speaking of three wisdoms, in reality it is one mind. For the sake of explaining to others, for easy understanding, it is spoken of as three. In terms of pedagogical explanation, the afflictions cut off are like overturning the earth—rivers and seas all capsize. Like a great tree falling—roots and branches all topple. Using this wisdom to cut delusion is likewise. The shared and distinct dust-like delusions and ignorance—all purified at once. Immeasurable merits, all paramitas, myriad practice dharma-gates—complete without deficiency. The Buddhas' hidden treasure is all manifest before one. The Perfection of Wisdom says, "Though dharmas are empty, one mind accomplishes myriad practices." The Great Nirvana Sutra says, "The first thought and the final thought are not two." The Lotus Sutra says, "From root to branch, ultimately equal." Hence, it is called the equal path of sublime enlightenment. Know that this wisdom is the source of the dharma realm's mind—the unsurpassed dharma-mother of all Buddhas throughout three times. Because the dharma is eternal, the Buddhas are also eternal, joyous, self, and pure—likewise. Also called the treasure place, also called the hidden treasury—where all Buddhas and beings return.

The Tripitaka's narrow road cannot accommodate parallel travel. The Shared Teaching shares the same training and entry, but entry cannot be deep. The Distinct Teaching is circuitous, sequential, and distant—cannot reach. Now, this foundation of mindfulness is vast as the limits of space. Within the limitless, like a straight rope, it directly enters the four seas. Hence, it is called the Perfect Teaching's four foundations of mindfulness. Zhang Heng said, "The soaring roc cannot reach even looking up—how much less the green bird and the sparrow?" The former three foundations cannot reach it. Only the Perfect mindfulness flies alone, moving freely, soaring through the crimson sky—unsurpassed, unequaled, unequaled among the unequaled. Vertically, nothing tops it—hence unsurpassed. Horizontally, nothing matches it—hence unequaled, unequaled among unequaled. Before the Buddhas of the ten directions and three times, it is called unequaled among the unequaled.

To restate this meaning, I cite Vasubandhu's Consciousness-Only Treatise. There is only one consciousness, yet there are discriminating consciousness and non-discriminating consciousness. Discriminating consciousness is consciousness; non-discriminating consciousness is like the object- consciousness. All dharmas in the dharma realm—bottles, clothes, carts, and so forth—are non-discriminating consciousness, completing the three absences of nature. Absence of nature is called the non-established truth, as detailed there.

Nagarjuna says, "The four foundations of mindfulness are the Great Vehicle; the Great Vehicle is the four foundations of mindfulness. All dharmas approach the body-foundation of mindfulness—this is one nature: form has discrimination; form without discrimination; discriminating form—as when it is said that light is wisdom. Non-discriminating form is the dharma realm, formed by the four great elements—all non-discriminating. This is form and mind non-dual." Since he could make two consciousnesses, this also makes two forms. If form and mind are contrasted—apart from form, no mind; apart from mind, no form—if one cannot make this distinction between discriminating form and non-discriminating form, how could one make discriminating and non-discriminating consciousness? In the Perfect explanation, one can also speak of only form, only sound, only fragrance, only taste, only touch, only consciousness. In combined terms, each dharma is complete with the dharma realm and all dharmas. Thus, as prajna illuminates within, so it transforms without—this is the four types of guided adaptation, where beings' dispositions make things easy or difficult.

The Great Treatise says, "All dharmas are empty—why need the ten similes?" Answer: "Emptiness has two kinds: one is difficult-to-understand emptiness; the other is easy-to-understand emptiness. The ten similes are easy-to-understand emptiness. Now, using easy-to-understand emptiness to illustrate difficult-to-understand emptiness." The Consciousness-Only meaning is likewise: merely through consciousness, all dharma-gates are complete. But beings are of two kinds: one, more attached to external forms, less to inner consciousness; two, more attached to inner consciousness, less to external forms—like the upper realms attaching more to inner consciousness, while the lower two realms attach more to external forms with less inner consciousness. Like scholars who tend to understand externally. If one uses consciousness-only to argue, one breaks the outward and turns inward. Now, clearly contemplating that the ten dharma realms are all one consciousness: consciousness empty, the ten realms are empty; consciousness conventionally real, the ten realms are conventionally real; consciousness middle, the ten realms are middle. Specially using the inner mind to break all dharmas. If one contemplates the ten realms externally, one sees the inner mind. Know that whether form or consciousness, all are consciousness-only. Whether form or consciousness, all are form-only. Though we speak of two names—form and mind—in reality it is only one thought. Ignorance-reality, the ten dharma realms, is the inconceivable one mind, complete with all dharmas arising from causes and conditions. In one phrase: the single thought of ignorance-reality-mind. Expanding into four phrases forming a verse: the mind arisen from causes and conditions—empty, conventional, and middle. Thus, the Prajna Sutra says, "Receiving and upholding a single four-line verse equals space throughout the ten directions." The Lotus Sutra says, "Hearing a single verse, one is given the prediction of enlightenment." A single phrase likewise. The three times are also thus. Now contemplating this one mind as inconceivable—the ten realms ever manifest. Entering the mind-ground dharma-gate, one can, without arising from stillness, appear in the eight assemblies. It is only a single phrase. One phrase contains immeasurable; within the immeasurable is only one phrase. This is inconceivable. Thus, as the mind is, so are the Buddhas. As the Buddhas are, so are beings. These three are without difference. The Buddhas' liberation should be sought within the minds of all beings. Beings' minds should also be sought within the Buddhas' liberation. This is prajna's ultimate equality.

For those not yet awakened: all dharmas are right; all dharmas are wrong. Not discriminating with the mind—all is right. When the mind arises with thought—that is delusion. Without thought—that is nirvana. This inconceivable is not blue, yellow, red, or white, not square, round, long, or short. Nameless, markless, ultimately still. Only the mind can know it; the mouth cannot speak it. If there are causes and conditions, with skillful means, using the four modes of guided teaching, it can be spoken. Through the power of expedients, it is taught to monks.

For immeasurable eons, the self-nature of beings has not been tainted by affliction. Un-tainted yet tainted—difficult to know. Deluded and deluded-thinking is taint. Taint covers the mind, and the pure nature is not seen. Thus, beings long remain in birth and death, unable to return to the root and source. The source is truly difficult to understand—two-vehicle practitioners have not even heard its name, much less ordinary people. Now the Buddha creates the habit-cause, like the pearl tied in the Great Universal Wisdom Buddha's time, only bearing fruit at Sakyamuni's time. Now this seed gradually accumulates through practice; later encountering sound and light, this seed sprouts—turning from ordinary to holy, gradually accumulating merit, perfecting great compassion, all becoming Buddha. If not thus, ignorance covers reality, producing the ten realms' aggregates in heavy confusion and accumulation. If one can transcend and awaken, a rising two-vehicle aggregates—even to Buddha aggregates. The Flower Adornment Sutra says, "The mind is like a skilled painter, creating all kinds of aggregates. Throughout all worlds, nothing is not made by the mind." All aggregates are only made by mind.

Contemplating that the ignorance-mind is ultimately without anything, yet can produce the aggregates of the ten realms—this is inconceivable. As the Lotus Sutra says, "In a single thought of dream-action, causes yield results. In a single moment of dream-sleep, the ignorance-mind unites with reality, producing limitless afflictions. Tracing these afflictions, one attains reality."

**Question:** The Distinct and Perfect teachings both make this simile—how do they differ? **Answer:** The Distinct is separate and sequential; the Perfect is one thought complete—like a mustard seed containing Mount Sumeru. Hence, inconceivable.

The Flower Adornment's "Rise of Nature" chapter says, "Within a single dust mote, there is a great repository of scriptures. The wise open the dust and extract the scriptures." This single thought of ignorance-mind contains affliction-dharmas and wisdom-dharmas. Affliction is the evil dust, good dust, and neutral dust. Opening it reveals the Dharma-body, prajna, and liberation. The Lotus Sutra says, "Such natures, characteristics, and so forth—one realm, ten realms, a hundred thousand dharma realms, ultimately all equal."

Now contemplate: from where does this ignorance-mind arise? From ignorance? From reality? From both? From neither? Whether self or other, all four are unobtainable—this is called the emptiness liberation gate. Just contemplate the mind-nature: is it existent, non-existent, both, or neither? Is it permanent or annihilated? The four inversions are unobtainable—this is called the markless liberation gate. Just this mind-nature: is it true, conditioned, both, or neither? Not made by four propositions—this is called the wishless liberation gate.

Non-arising yet spoken of as arising—this gives rise to the characteristics and natures of the ten realms. The nature of ignorance is itself the true nature. It is also said that ignorance is itself illumination; illumination itself is also unobtainable. This is entering the non-dual dharma-gate. But beings, deluded and inverted, do not see the mind's emptiness. The mind's illumination becomes ignorance.

**Question:** Beings' self-nature is pure, not tainted by affliction—how then does ignorance arise? **Answer:** As previously questioned, the characteristic of arising is unobtainable. The Buddha did not answer the fourteen difficult questions—answering would only increase wrong views. In the Perfection of Wisdom, it is asked whether attainment of the path comes through existence, non-existence, or any of the four propositions. The Buddha replied that attainment is real, but not through the four propositions. The Diamond Sutra says, "Subhuti, in this, there is neither real nor false." The Great Treatise records a question about arriving at the path through silence, and the Buddha replied, "When you realize my dharma, then you will be silent." Sometimes the Buddha, knowing it beneficial, also answered the fourteen difficult questions—like answering the pure brahmin about finishing the old and not creating the new. "I already know—how do you know the name 'ignorance'? What is called 'existing' is 'new.' If one knows that ignorance does not arise, then concerning 'existing,' one knows whether self and world are eternal or not."

Beings, only through attachment and views, are deluded about their self-nature, following all falsity, revolving without rest, far from the path—five hundred yojanas. The Contemplation of Universal Sage Sutra says, "Being a slave to love and attachment, form makes my eyes [its servant]." The Lotus Sutra says, "Clinging and generating love, one is burned. The cause of all suffering is desire as its root."

Without cutting affliction yet entering nirvana—ignorance and affliction are the seeds of the Tathagata. If one cuts affliction, one cuts the Buddha-seed. Hence, "moving without moving"—great compassion universally covers the beings of the ten realms. Beings are immeasurable; compassion is also immeasurable. Not one, vast, inexhaustible—the vows are likewise. This is called the compassionate foundation of mindfulness.

**The three kinds are complete in one mind:**

Contemplating this body, feeling, mind, and dharmas with the nature of wisdom is called the nature-foundation of mindfulness. One nature-foundation is all nature-foundations.

Contemplating body, feeling, mind, and dharmas with concentration and wisdom harmonized, able to assist the great path, is called the shared foundation. One shared foundation is all shared foundations.

Contemplating body, feeling, mind, and dharmas with all compassion is called the compassionate foundation. One compassionate foundation is all compassionate foundations.

Contemplating this single thought of ignorance-mind: it is beings. Beings are reality. Reality is the Great Vehicle. The Great Vehicle is the ten dharma realms. The nature-foundation benefits the beings of the ten realms. Beings are equal in the four foundations—sitting in the place of enlightenment, turning the inconceivable myriad dharma-wheels. All-knowing wisdom is the root; immeasurable merits are the adornment—all causing beings to be established in the Ten Grounds. Ten kinds of jewels are the feet; withered-and-flourishing wisdom is the twin trees. Seeing Buddha-nature, neither withered nor flourishing, between them entering nirvana—dually illuminating the two truths.

**Summary of the four foundations of mindfulness:**

Though explained separately for the sake of teaching, the words are difficult to see. Only one ksana-mind is the dharma arisen from causes and conditions. The mind of causes and conditions arising and ceasing is the Tripitaka's thirty-seven factors. The mind of causes and conditions being empty is the Shared Teaching's thirty-seven factors. The mind of causes and conditions being conventionally real is the Distinct Teaching's thirty-seven factors. Within the mind of causes and conditions, neither empty nor conventionally real is the Perfect Teaching's thirty-seven factors. The thirty-seven factors are only one thought-mind. Horizontally limitless, vertically inexhaustible—the three truths are clearly evident. This one thought is neither horizontal nor vertical. If the mind is immediately empty, conventionally real, and middle, this is horizontal contemplation. If this mind first sees emptiness, then conventional reality, then the middle, this is vertical. Now, truly contemplating the three phrases within the mind—really neither vertical nor horizontal, neither before nor after—ultimately pure, vast dharma realm, ultimately void. Contemplating the mind's true nature, without even a particle of perception—this is called dharma-non-awakening.

Affliction is the place of enlightenment. Cutting off affliction is not called nirvana. Not producing affliction is called nirvana. Affliction is enlightenment; birth and death is nirvana. The intent is to cultivate the three kinds of foundations of mindfulness.

The forms of the ten realms are called body. The feelings of the ten realms are called feeling. The consciousnesses of the ten realms are called mind. The conceptions and volitions of the ten realms are called dharmas. Reality-form: one form is all forms; all forms are one form. One feeling is all feelings; all feelings are one feeling. One mind is all minds; all minds are one mind. One conception-volition-dharma is all dharmas; all dharmas are one dharma.

With the nature of wisdom, contemplating the form-nature of the ten dharma realms is called the contemplation of thorough understanding. Within form, neither defiled nor pure is called the foundation. With wisdom-nature, contemplating the feeling-nature of the ten realms is called the contemplation of thorough understanding. Within feeling, neither suffering nor pleasure is the nature called the foundation. With wisdom-nature, contemplating the mind-nature of the ten realms is called the contemplation of thorough understanding. Within mind-nature, neither permanent nor impermanent is the nature called the foundation. With wisdom-nature, contemplating the dharma-nature of the ten dharma realms is called the contemplation of thorough understanding. Within dharma-nature, neither self nor no-self is the nature called the foundation. Uniting subject and object, this is called the nature-foundation contemplation.

**Next, explaining the shared-foundation contemplation:** Contemplate the forms of the ten realms as neither defiled nor pure, dually illuminating the two truths. Defilement and purity—their natures are non-dual. The non-dual nature is the true nature. Next, contemplate the feelings of the ten realms as neither suffering nor pleasure, dually illuminating the two truths. Suffering and pleasure—their natures are non-dual. Next, contemplate the minds of the ten realms as neither permanent nor impermanent, dually illuminating the two truths. Permanence and impermanence—their natures are non-dual. Next, contemplate the dharmas of the ten realms as neither self nor no-self, dually illuminating the two truths. Self and no-self—their natures are non-dual. The non-dual nature is the true nature. This is called the shared-foundation contemplation.

**Next, explaining the compassionate-foundation contemplation:** The bodhisattva contemplates this body, feeling, mind, and dharmas with objectless compassion—objectless, thoughtless, like a magnet attracting iron. Still yet always illuminating—though without thought, not-awakened yet awakened is called Buddha. Complete with the Ganges-sands' dharma treasury. The void dharma-gates of the ten directions, inexpressible—within a single dust mote, the dharma realm's Buddha, dharma, and sangha are entirely present. Ultimate reality yet without accumulation. Like a poor person who accumulates much, this is called a store. Liberation is not so: without accumulation. Without accumulation is true liberation. Liberation is the Tathagata. Without accumulation is called voidness. Being able to contemplate this store is the great repository of scriptures. Hearing this great store is opening the Buddha's knowledge and vision. Through knowledge and vision, the five eyes are complete. With the five eyes complete, enlightenment is accomplished. Enlightenment is great prajna. One attains the Dharma-body. The Dharma-body is true liberation. These three points—neither vertical nor horizontal—are called the great nirvana. Nirvana is called the Buddhas' dharma realm.

Making this contemplation of mind is entering the Tathagata's room, wearing the Tathagata's robe, sitting on the Tathagata's seat. Raising the foot, lowering the foot—from the place of enlightenment, one abides in the Buddha-dharma. The Tathagata's testament, commanding cultivation of the path within the foundations of mindfulness—is its essence not here?

**Question:** Earlier, the five settlings of the mind had the six faculties functioning interchangeably. Now, what merit does the foundation of mindfulness certify? **Answer:** Earlier explained the similar understanding—its characteristics as above. Now cultivating the foundations of mindfulness, one advances to the true stage of the Ten Abodes. Earlier, one saw the level plain by the sea, vast and expansive. How much more the deep and wide great ocean, vast and boundless—it can be known by wisdom; no further explanation needed.