The Application of Mindfulness of the Sacred Dharma
Introducing the Eighteen Grounds and Describing the Hells and the Starving Spirits

“How does a monk who gradually relinquishes defilement first give up unvirtuous qualities so as to cultivate the qualities of virtue? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that such a monk initially will think as follows: ‘Mutually serving as causes and conditions, these objects and faculties have since beginningless time caused beings to remain within, and wander throughout, cyclic existence. This is the cause of birth. Thoughts are formed in relation to the ocean of objects, and so these inner factors and objective factors cause beings to wander.’

“With such thoughts in mind he will first of all give rise to a great sense of joy in relation to places of solitude, and then become accustomed to that. Thus, in the wilderness, jungles, or parklands, upon a seat of straw, in front of a tree, or in a charnel ground, he will familiarize himself with the practice of taming the monkey-like mind.

“Delighting in solitude, he will develop an inspired mind. With no appreciation for the fun, attractions, and games of the city, he will not look at females in front of him and he has no interest in mundane business. For those who pursue pure conduct,25 two gatherings are equally to be avoided: business and prostitutes. As he gives up those two, his mind will first become one-pointed, joyous, and buoyant. Thus, he will initially think, ‘How should I first compose and take hold of my mind?’ [F.109.b]

“At this point he will understand the mind’s engagement with what is virtuous, unvirtuous, and neutral in terms of eighteen categories of discernment. What are those eighteen? Here he will think, (1) ‘When forms appear to the eyes and are appreciated by the mind, that is afflictive. Hence, such an event leads to the experience of the ripening of unvirtuous factors. (2) On the other hand, when forms appear and become the source of mental displeasure, there is freedom from desire, and thus there will be the ripening of virtuous factors. (3) Finally, when forms are registered as neutral, that will bring about the ripening of indeterminate factors. (4) Likewise, when sounds are heard and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (5) On the other hand, when the mind is displeased with a sound, it will observe purification and so virtuous factors will ripen. (6) When the mind’s reaction is neutral, there will be the ripening of indeterminate factors. (7) When scents are registered by the nose and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (8) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (9) When the reaction is neutral, there will be the ripening of indeterminate factors. (10) When tastes are registered by the tongue and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (11) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (12) When the reaction is neutral, there will be the ripening of indeterminate factors. (13) When textures are registered by the body and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. [F.110.a] (14) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (15) When the reaction is neutral, there will be the ripening of indeterminate factors. (16) When mental phenomena are registered by the mind and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (17) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (18) When the reaction is neutral, there will be the ripening of indeterminate factors. Thus, birth and death within cyclic existence occur in terms of these eighteen categories of discernment.’

“Whenever a monk perceives these eighteen forms of discernment, the terrestrial yakṣas will rejoice deeply and convey this news to the celestial yakṣas. Delighted, the terrestrial and celestial yakṣas will further pass the news to the Four Great Kings, who will receive it with deep appreciation. The Four Great Kings will, in turn, tell the gods of their realm, ‘In Jambudvīpa a noble son who is of such and such a village, town, area, and family has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. He has understood and directly perceived the eighteen forms of discernment and is now delighting in seclusion and undivided practice.’

“When the gods of the realm of the Four Great Kings hear this message from the kings, they will feel great joy and think, ‘The forces of the māras are waning; the forces of the sacred Dharma are on the rise!’

“The gods of the realm of the Four Great Kings will then convey to Śakra, lord of the gods, ‘In Jambudvīpa a noble son known as so-and-so, who is of such and such a family, has shaved of his hair and beard, donned the saffron-colored robes, [F.110.b] and with faith gone forth from the household to become a homeless mendicant. He takes delight in the wilderness…, and so forth, up to and including the charnel ground. He has understood and seen the eighteen discernments and is thus now engaged in practice.’

“Thus, Kauśika, ruler of the gods, will with deep appreciation receive this news from the gods of the realm of the Four Great Kings.

“How does a monk who has perceived the eighteen discernments bring grounds other than that of desire to mind? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that there are four bases of noble beings. Those are the bases of insight, truth, abandonment, and pacification.

“How does a monk perceive the basis of insight? Here the monk sees in reality the exact constitution of his own body. Thus, he will recognize, examine, and discern the elements of earth, water, fire, wind, space, and consciousness.

“What is the earth element? The earth element is of two kinds, because it may be present both internally and externally. What is the one present internally? It consists of factors of varying degrees of internality that either are embraced by consciousness or merely possessed. The factors that are embraced by consciousness include the skin, flesh, and so forth, whereas those that are merely possessed are the hair, body hair, nails, and teeth. The features of solidity and hardness pertain to both the factors that are embraced by consciousness and those that are merely possessed. And so, they include hair, body hair, nails, teeth, menstrual secretions, and one’s own flesh, bones, veins, sinew, heart, liver, [F.111.a] lungs, kidneys, spleen, saliva, stomach, cecum, intestines, colon, stomach, belly, brain, and brain membranes. Thus, the inner earth element consists of these and other such factors of general and specific internality that are solid and hard, and that are either embraced by consciousness or merely possessed.

“What is the outer earth element? External factors that are somewhat solid and hard, and that are neither embraced by consciousness nor merely possessed, are referred to as the outer earth element.

“All these factors of the earth element are, as a whole, simply that element. They are not a basis for sensation, nor are they produced randomly. The earth element is seen to be neither permanent, nor delightful, nor clean. The monk who thus conceptually establishes the basis of the insight that one does not perceive a self will therefore feel, ‘None of this belongs to the self, nor is it the self. This is neither the self, nor something of the self.’ When in this way the element of earth is regarded correctly by means of genuine insight one will become free from desire in relation to that element. Such is the way that a monk pursues the basis of insight.

“What is the water element? The water element is twofold, as it has both inner and outer aspects. The internal water element consists of factors with varying degrees of internality that are found within the body and that are fluid and bear the characteristics of water. Thus, the water element comprises the bodily fluids as found in menstrual secretions, saliva, mucus, brain fluid, blood, fat, lymph, fatty tissue, marrow, bile, urine, and brain membranes. All such bodily factors that are somewhat inner, and that are either embraced by consciousness or merely possessed, constitute the inner water element.

“What is the outer water element? All that can be somewhat [F.111.b] characterized by being an external liquid, bears the features of water, is fluid and bears the features of fluidity, and is neither embraced by consciousness nor merely possessed, is referred to as the outer water element.

“All these factors of the inner and outer water element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one thus correctly perceives the element of water, one will become free from desire in relation to that element. This is how a monk establishes the basis of insight.

“What is the fire element? That element is also twofold, for there is an inner as well as an outer aspect. The inner fire element consists of factors with varying degrees of internality that are found within the body, factors that are fiery and have fiery features, and are either embraced by consciousness or merely possessed. Those are the factors that heat, consume, blaze up, or bring about the proper digestion of what is eaten, drunk, digested, and tasted. All such factors of fire that with varying degrees of internality are found within the body, and that are either embraced by consciousness or merely possessed, are what constitute the inner fire element.

“What is the outer fire element? All factors that are somewhat characterized by being external fire, the features of fire, heat, and the features of heat, and that are neither embraced by consciousness nor merely possessed, are collectively referred to as the outer fire element.

“All these factors of the inner and outer fire element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one sees this correctly by means of genuine insight one will become free from desire in relation to the fire element. Thus, one will understand the fire element without that becoming the support for the construction of an agent. [F.112.a]

“What is the wind element? That is also twofold, for there is an outer and an inner wind element. What is the inner wind element? The inner wind element consists of the light and moving features of wind that with varying degrees of internality are found within the body where they are embraced by consciousness or merely possessed. There is upward-moving wind, downward-moving wind, openly moving wind, and abdominal wind. Likewise, there are winds that resemble a sword, a needle, and a weapon, as well as the swelling wind, the parasite wind, and the accompanying wind. In this way eighty winds move through the major and minor body parts. All those winds, as well as the light and moving features of wind, which are found within the body with varying degrees of internality and which are embraced by consciousness or merely possessed, comprise the inner wind element.

“Which is the outer wind element? All factors that are somewhat characterized by being external wind and have the light and moving features of wind, and that are neither embraced by consciousness nor merely possessed, are collectively referred to as the outer wind element.

“All these factors of the inner and outer wind element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. They are not something that is accessed by an agent or anyone who experiences them. When this is seen correctly by means of authentic insight the mind will become free from desire in relation to the element of wind. Such is the achievement of the monk who directly perceives the basis of insight.

“What is the space element? That element is also twofold, for there is an inner and an outer aspect. The inner space element consists of space and features of space with varying degrees of internality that are found within the body and that are embraced by consciousness or merely possessed. It is not visible and may be filled by forms of matter. [F.112.b] It opens up the possibility for the inner events of eating, drinking, digesting, and tasting. It also opens up the possibility for the openings of the gullet, eye sockets, nostrils, throat, and the tongue’s actions related to food intake. All such factors are referred to as the inner space element.

“What is the outer space element? The outer space element consists of the non-occupying factor that is invisible and that is neither embraced by consciousness nor merely possessed. Thus, the spaces between the leaves on a tree, as well as mountain caves and cave systems, riverbeds, and all other such external cavities are collectively referred to as the outer space element. The spaces within inner forms and the outer spaces are, as a whole, simply the element of space. They neither belong to the self, nor are they the self as such. They are neither the self, nor something belonging to the self. When this is seen correctly by means of genuine insight, the mind will become free from desire in relation to the element of space and will not pursue it. None of these factors belong to the self, nor are they the self as such. They are neither the self, nor something belonging to the self. They are not something that is accessed by an agent or anyone who experiences them. Thus, the mind will be free from desire in relation to the element of space.

“What is the mind element? The mind element is what possesses the twelve sense sources. When a form is seen by means of the eye consciousness, then that will also be experienced by the mind consciousness. The same is the case with the consciousnesses of the ear, nose, tongue, body, and mind; they all function as the source of the mind consciousness.

“At this point there are some verses:

“The monk who has ascended above the first ground of the eighteen discernments thus dwells on the second ground that is associated with the knowledge of the nature of the six elements. While on this ground, how will he then enter the ground of mindfulness of phenomena? Spiritual practitioners who carefully observe inner phenomena determine by means of knowledge derived from hearing, or through the divine eye, that such a monk will enter the third ground.

“What is the ground of the monk who has seen reality? It is the ground of mental events in mutual relation. He will now be aware of the arising of pleasure and pain, mental pleasure and [F.113.b] mental displeasure, neutral sensation, and slight pleasure. He will correctly comprehend that sensations of pleasure arise based on pleasant contact and he will thus notice that ‘this is the experience of pleasure’ whenever a pleasant sensation is felt. Whenever a pleasant contact ceases, he will notice that his pleasant sensation, which arose in dependence upon the experience of pleasant contact, has now disappeared. Thus, he will be aware that the given sensation ends. When his pleasant sensation dies out and is replaced by a painful sensation, he will notice the dependent arising of that painful sensation. When a pleasant sensation is present he will notice that. What was here explained about the experience of pleasant contact should be understood to apply equally to the context of painful experience.

“How should one understand mental pleasure? Mental pleasure is what arises based on the relevant kind of contact. How should we understand mental displeasure? Mental displeasure is what arises based on the relevant kind of contact. Thus, as one correctly understands the sensations that are the basis for mental pleasure, and then perceives their cessation, one will become free from the desire for mental pleasure. When one notices that one’s previously manifest feelings of mental pleasure are exhausted, pacified, and lost, one will give rise to and correctly experience a state of freedom from the desire for mental pleasure. Similar accounts can be given in the context of mental displeasure and neutral sensation.

“Whenever someone enters this third ground, the terrestrial yakṣas will convey that to the celestial yakṣas, who, in turn, will inform the Four Great Kings, and [F.114.a] the Four Great Kings will pass the message on to Kauśika, ruler of the gods. They will inform him, ‘In Jambudvīpa the noble son, who goes by such and such a name and is of such and such an area, town, and family, previously shaved off his hair and beard, and with faith has gone forth from the household to become a homeless mendicant. Now this noble son has entered the third ground. Thus, intent on giving battle to the māras, he is binding their forces, while rousing the forces of the sacred Dharma.’

“When Kauśika, ruler of the gods, hears this he will be extremely delighted. Riding on his elephant mount, Airāvaṇa, and surrounded by great gatherings that include gods endowed with miraculous powers, he will inform the gods of the Heaven Free from Strife about the events in Jambudvīpa. He will let them know that a certain noble son has now entered the third ground, and that, with the intention to give battle to the māras, he is binding their forces while rousing the forces of the sacred Dharma. When the gods of the Heaven Free from Strife receive this message from Śakra, ruler of the gods, they will be thoroughly delighted.

“How does a monk progress from the third to the fourth ground? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that when entering the fourth ground a monk will experience pleasure due to the condition of contact. This is a personal sensation due to the causes, bases, and conditions of pleasure. Whenever that sensation ceases, is pacified, and disappears there will immediately be a painful form of contact and thus‍—due to the bases of suffering, [F.114.b] the origin of suffering, and suffering itself‍—there will arise a personal sensation of pain. The monk will likewise notice sensations that are based on the conditions of neutral sensation and contact. Thus, from moment to moment, he will be associated with personal sensations as contacts arise. Yet he will not welcome, yearn for, or take delight in sensations of pleasure, nor will he be harmed, hurt, or disturbed by sensations of pain. When in this way he persistently26 remains neutral with mindfulness and attentiveness, he will attain a detached frame of mind by means of the three sensations.

“The monk may also attain a special equanimity associated with purification and clarity. He will think, ‘Ah, I shall perfect and attune my mind to the pure and clear equanimity of the sense source of infinite space. I shall connect with, and abide perfectly within, the limit of equanimity. I shall complete and remain within the state comprised of the equanimity of the sense source of infinite space. I shall complete and remain within the purity and clarity that are associated with the equanimity of the sense sources of infinite space, infinite consciousness, nothing whatsoever, and neither notion nor no notion. I shall complete, and abide within, the source of neither notion nor no notion. I shall attune my mind to that state. Through attachment to, and appropriation of, that state [F.115.a] I shall perfect and remain within the equanimity of the sense source of neither notion nor no notion.’

“As an analogy, a goldsmith or his skilled apprentice may place gold in a kiln and, while holding it there with his tongs, continue to fuel the fire. Gold that has thus been carefully smelted will be bright and excellent, displaying the finest color. All artisans will speak highly of it, and it will be praised for its fine hue. Appreciated everywhere, such gold is stainless and flawless. Refined and excellent, it shines with the radiance of truly precious metal. Then, when another goldsmith, or his skilled apprentice, takes notice of this refined gold, he may produce whatever he wishes from it. If his customers so desire, he may create ornamental bells, extraordinary ornaments, bracelets, pendants to beautify the breast, ornaments for scriptures, tiaras, anklets, golden chains, or crowns. The gold is pliable and may be used for any such desired purpose.

“Likewise, a disciplined monk endowed with insight may, in accordance with his level of purification and clarity, perfect the equanimity of the sense source of infinite space. Thus, he may attune his mind to, connect with, remain within, and appropriate that sense source. Just as he perfects and remains within the equanimity of the sense source of infinite space, he will also perfect and remain within the sense sources of infinite consciousness, nothing whatsoever, and neither notion nor no notion.

“At that point he may think, ‘This equanimity of mine [F.115.b] is impermanent and unstable. It is not immutable, but subject to change. When observing these four formless sense sources, my equanimity turns out to be impermanent, and I observe it to be impermanent. It is unstable, and I observe it to be unstable. Thus, I can conclude that this is a conditioned entity.’

“The monk may then further think, ‘The sense source of infinite space is impermanent. The sense source of infinite consciousness is not observable, nor is the sense source of nothing whatsoever. Yet the neutrality of the sense source of neither notion nor no notion is free from fluctuation. It is peaceful. It is thoroughly wholesome.’

“When physical sensations arise and are experienced, the monk will recognize each of them as they arise. When they cease, he will recognize each of them as they cease. He will discern and recognize the sensations that ensue from contact associated with the eye, ear, nose, tongue, body, and mind. Thus, the monk engaged in the perception of sensations will conceive these in great detail. When a sensation arises due to contact associated with the eye, he will rest in, and experience, the presence of that sensation. Likewise, when such sensations cease, he will notice that and think, ‘My sensation has ceased.’

“He will likewise recognize the sensations that arise due to contact associated with the ear. Thus, he may think, ‘My sensation due to contact associated with the eye has ceased, disappeared, and will not recur. It has ceased, yet it was replaced by another sensation‍—this one due to contact associated with the ear. This is a pleasant sensation, which is observed as pleasant, so it is not painful. Yet, since it can be observed as both pleasure and pain, it is neither pleasure nor pain.’ Thus, he will correctly perceive and understand the sensations that ensue from contact pertaining to the ear. [F.116.a] Thereby he becomes free from attachment to sensations related to the ear faculty, and when he experiences such sensation he will have no desire and thus be free.

“When sensation ensuing from contact associated with the ear ceases, the sensation of olfactory perceptions of the nose may arise. As this sensation is aroused and experienced by the nose he thinks, ‘When my sensations due to contact associated with the nose are observed as pleasure, they are pleasurable, whereas those that are observed as pain are painful, and those that are observed as neither pain nor pleasure are neither pain nor pleasure.’ The sensations that are associated with observation related to the nose are thus all experienced correctly and distinctly, along with their cessation. As the sensations cease, there arise other sensations of pleasure, pain, and neither pleasure nor pain as perceived by means of the nose, and each of them is experienced distinctly.

“As his sensations associated with olfactory perceptions arise, they may be accompanied by desire, but they will, in this way, also cease. Following their cessation, he may then relate to the three kinds of sensation related to the tongue, through to the mind as just explained.

“Upon the fourth ground a monk will engage extensively with sensations. Intent on cutting through the chains of the māras, he will joyfully muster diligence. The terrestrial yakṣas will notice this and inform the celestial yakṣas, who will pass the message to the gods of the realm of the Four Great Kings. The latter will inform Śakra, ruler of the gods, who in turn will convey the message to the gods of the Heaven Free from Strife. As Śakra hears this news, he will think, ‘In Jambudvīpa the noble son known as such-and-such, who is of such-and-such an area, town, and family, [F.116.b] has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. With perseverance and diligence, he has gradually achieved the stage of extensive engagement with the sensations of the fourth ground. Thus, he is now suppressing the forces of the māras and rousing the forces of the sacred Dharma. I shall inform the gods about this.’ When the gods of the Heaven Free from Strife see Śakra, riding on his elephant, Airāvaṇa, they will joyously proclaim, ‘Śakra, that human in Jambudvīpa possesses and follows the Dharma. Śakra, he is with you as a supporter of the sacred Dharma.

“How does a monk understand the sensation that thoroughly casts off the chains of the māras? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that a monk understands the actual sensation in the following way. When an unvirtuous observation of the eye consciousness has arisen, it is brought to cessation by means of a subsequent virtuous observation. That present virtue will then also come to cease due to an observation of that which is indeterminate. As the determinate ceases, the indeterminate arises. The sensations that ensue from contact associated with the ear, nose, tongue, body, and mind are experienced distinctly in the same way. As sensations are thus experienced distinctly, the virtuous qualities are perfected and his afflictions become weaker. When he cultivates each of these in that manner, even the subtle sensations will be known distinctly.

“That cessation will be observed together with the sensation of the Dharma. In this way both sensations will come to an end, just as the light of a candle is extinguished by the light of the sun. Furthermore, he will distinctly experience the unfolding of virtuous and unvirtuous sensations. [F.117.a] As an example, this is like the light of one candle being made brighter by adding the light of a second candle.

“Moreover, as he discerns sensations, he may wonder whether there are certain sensations that will never coincide harmoniously with certain other sensations. He will then see that virtuous and unvirtuous sensations never coincide, just as, for example, the light of a candle will never coincide harmoniously with the light of a star.

“Likewise, as the monk discerns further, he will wonder whether certain sensations can entirely dispel others. He will then see that the sensation associated with observing the undefiled can entirely dispel the sensation associated with observing the defiled, in the same way that the light of a candle can melt snow.

“He may also ask himself which sensations are impaired by which other sensations. Expanding on this, he will see that unpleasant sensations are subdued by pleasant sensations, only to reoccur, just as moonlight is subdued by sunlight during the day, but increases again during the night.

“As the monk continues his inquiry, he may ask himself whether the presence of a single sensation of one-pointed recollection may disagree with and subdue the presence of a multiplicity of other sensations. He will then see that multitudes of mundane sensations may be subdued by a single undefiled supramundane sensation. This is similar to the manner in which the single light of the moon outshines the light of numerous planets, stars, and other celestial bodies.

“The monk will continue his exploration of sensation, and thus inquire into sensations that are the most subtle. He will then wonder about the abundance of defiled sensations that are roused by the eyes, ears, nose, tongue, and body, [F.117.b] and ask himself how virtue may be undertaken. Thus, the abundance of these defiled worldly sensations can be vanquished by the light of the undefiled, just as the light of the planets, stars, and other celestial bodies is outshined by the light of the moon.

“As he explores further, the monk will inquire into the duration of his sensations. He will then see that new sensations arise and cease with each instant, just like flashes of lightning.

“Thinking further, the monk may ask himself whether a sensation associated with the eye can serve as the condition for a sensation of the nose. He will see that, as is the case with a single type of consciousness, the sensations of the observations associated with different faculties remain distinct. As an example, a single cow can never be the condition for a horse, camel, donkey, buffalo, or pig to manifest. Similarly, since time without beginning the five faculties have assiduously been grasping their own distinct fields of objects. And so, the observation made by a distinct faculty can never become the same as that of any of the other faculties‍—just as with the cow and the horse, camel, donkey, buffalo, or pig.

“The monk who considers sensations in this way will develop an extremely subtle understanding and, as he gains such understanding, he will practice, cultivate, and increase it. In this process he will examine sensations as well as their exhaustion and disintegration. He will ask himself, ‘Where do the sensations roused by the eye, ear, nose, tongue, body, and mind come from, and where do they go? Where do they gather once they cease?’

“When a monk examines the exhaustion and disintegration of sensations, he will conceive of the features of the path in the following way: ‘Sensations of the eye do not arise from anywhere and they do not go anywhere. Nor do they gather anywhere when they cease. [F.118.a] Sensations associated with the eye occur without having existed before, and, having occurred, they each go away. Sensations originate from the source of the eye, just as water emerges from the wellspring of the ocean. When they cease they are not in any particular place, just as descending rivers flow together into the sea. Thus, sensations of the eye occur without having existed before, and, having occurred, they each disappear.’

“Sensations of the eye, ear, nose, tongue, body, and mind arise in dependence. As an analogy, a potter, or his skilled apprentice, employs a wheel, clay, effort, and water to produce a clay jug. The jug does not emerge from any specific source, and, when eventually it is destroyed, it is also not stored anywhere. Nevertheless, a jug does emerge from causes and conditions. Similarly, the eye’s sensations of pleasure, pain, or neither pleasure nor pain arise based on the eye, form, light, space, and mental activity.

“If, for example, the causes and conditions for a jug are of good quality, the actual jug will also turn out well. However, if the causes and conditions are inferior, the jug will not be good either. Likewise, if the causes and conditions for observation are good, the ensuing sensations associated with the eye and so forth will also be good. Thus, through stages of virtue endowed with the Dharma, one will proceed to the transcendence of suffering. However, if the causes and conditions are not good, the ensuing sensations will be bad as well. And so, observations of desire, anger, and delusion will lead one to a life within cyclic existence among hell beings, starving spirits, and animals.

“When a monk who is intent on becoming expert about all the relations between actions and their consequences [F.118.b] investigates sensations, he will see that, while numerous sensations take place, they are not caused by a doer, nor do they arise uncaused, and nor are they random. They are not there forever, not permanent, not stable, and not everlasting. Instead, they are all subject to change. By seeing the aggregate of sensation in this way he will overcome the stains that accompany the excited and desirous craving for existence.

“The monk who acknowledges that all of cyclic existence is impermanent will practice the path, become accustomed to it, and increase it. Practicing in this way, he will give up the bonds and the latent tendencies. What are the bonds? They are the bonds of desire, anger, pride, ignorance, view, fixation, doubt, envy, and stinginess. These bonds he will relinquish. What are the latent tendencies? They are the latent tendencies of desirous attachment, desire for existence, view, anger, ignorance, pride, and doubt. Primarily, all these cause one to enter the three realms of existence, to wander on the three grounds, to engage in the three flaws, to adhere to the three times, to cultivate the three sensations that pertain to the three intermediaries,27 and transmigrate into the three kinds of birth. Thus, they are the causes of cyclic existence.

“Furthermore, when a monk comprehends these causes and conditions, he will wonder [F.119.a] what causes and conditions the eye arises from, and what basis causes it to observe. Spiritual practitioners who carefully observe inner phenomena perceive by means of knowledge derived from hearing, or through the divine eye, that the cause of the eye manifests from karmic action and that karmic action establishes birth. As an analogy, a small banyan seed may give rise to a large tree, and that tree will itself produce tiny banyan seeds. Ignorance, similarly, yields karmic action, and karmic action establishes birth. Thus birth, aging, sickness, death, suffering, lamentation, pain, and disturbance continue to evolve. The cause of karmic action is the noose of craving, which binds infantile, ordinary beings and makes them flounder in the wheel-like ocean.

“The causes and conditions of all these sensations are not created by perception. Still, without karmic action there will be no craving, and without craving no sensations will occur. As an analogy, in dependence on a wick, a bowl, oil, and fire there can be a moment of candlelight. Such is the way of causes and conditions. Likewise, a monk who sees the causes and conditions of sensation, and who examines and pursues karmic action, understands that all sensations arise by the force of karmic actions. Here the body is the bowl; the faculties are the oil; craving is the wick;28 desire, anger, and delusion are the fire; and the moment of cognition is the shining candlelight.

“A practitioner is in possession of knowledge when he investigates and perceives the sensations that are associated with movement within the three realms of existence. Analogously, when a goldsmith takes up gold, works with it, and handles it the right way, he may produce fine jewelry from that gold. Similarly, the spiritual practitioner, [F.119.b] who is like a goldsmith, relates to observations, which are like gold. Positive observations will establish positive karmic action, which leads to the transcendence of suffering. Negative observations will establish negative karmic action.

“At this point, there are some verses:

“Such is the monk who observes inner phenomena and notices sensations correctly. He sees how the very subtle cognition that is associated with the eye does not pursue the observation of sensations that arises from contact. With the subsequent observation he will perceive simultaneous cessation and disintegration. As his observations in the form of sensations arising from contact associated with the eye expire, he will instead focus on pleasant or unpleasant sensations that are associated with sound. Thus, he will come to think, ‘My mind does not change when they do.’ He will thereby stabilize and retain his mental focus.

“When sensation associated with the ear and the observation of sound cease, he will instead focus on sensations associated with the nose and the observation of smell. [F.121.a] As he notices and discerns the sensations of the nose and the associated smells, they may be virtuous, unvirtuous, determinate, or indeterminate. If he perceives that his mind changes along with the sensations of the nose, he will diligently accustom himself to that very observation, and so make his mind pliable. In this process he will practice virtuous and undefiled qualities.

“If the mind is unmoving, he will at this point proceed to focus on virtuous, unvirtuous, determinate, or indeterminate observations that are associated with the tongue. Thus, while perceiving such objects, he regards pleasant, painful, and neutral sensations, asking himself whether his mind is changed by them. If he notices that his mind is affected by the sensations that observe taste, he will tie his mind to the post of the object with the rope of resolution, thinking, ‘I shall not let my mind be carried off by the sensations of the tongue and craving.’ Thus, the monk will persevere with diligence. [B4]

“Next, the monk will tie his mind to the post of the object of sensation associated with bodily touch, and thus notice virtuous, unvirtuous, and indeterminate events. If he sees that his mind is changed by the sensations of texture, he will tie it to the post of the object and thus make it pliable and unchanging.

“The monk will then turn to the virtuous, unvirtuous, determinate, and indeterminate sensations that are associated with the phenomena that appear in, and are closely related to, the mind. If those sensations affect the mind, the monk will tie it to post of the object with the rope of motivation, thus making it pliable and unchanging.

“When a monk who observes the sensations of the six objects associated with the body [F.121.b] perceives the actual emergence and exhaustion of those sensations, he will enter the fifth ground.29 Using the lamp of knowing sensations that appear from contact involving the eye, he will ask himself, ‘What are these sensations that are felt and experienced?’

“The monk will then conclude that such sensations of the mental consciousness originate in dependence. Thus, he will think, ‘This sensation is closely connected to the mind, and the thoughts of the mind ruin all infantile, ordinary beings. The fire of thinking burns them. Here there is neither an agent nor anyone experiencing, and thus due to causes and conditions this very aggregate of formation arises and ceases.’

“As he correctly sees and engages the sensations of contact that involve the eye, his mind will not be ruined nor shaken. In this way, he does not stain his mind or make it flawed.

“Next, the monk will consider the sensations of the ear, and ask himself, ‘What is the experience and awareness of this sensation?’ He will then understand, ‘The sensation associated with the ear is closely connected to the mental consciousness. It abides in that close connection with the mind.’ Thus, he will think, ‘Here, there is neither sensor nor doer. Within the dependent origination of the sensations of the ear there is no agent or anyone experiencing, and so this empty aggregate of formation arises and ceases due to causes and conditions.

“The monk will also consider the sensations of the nose, wondering, ‘What is the experience and knowledge of this sensation?’ He will then see that the sensation is closely connected to the mental consciousness and, as he abides in that observation, he will think, ‘It emerges from causes and conditions and has the characteristics of experience. This empty aggregate of formation is not acted upon by an agent or experienced by anyone. Still, it manifests continuously.’ With this realization of the sensations of the nose he will conclude, ‘There is no agent, no one experiencing it, and nothing to impede it.’

“The monk will further consider [F.122.a] the sensations of the tongue, wondering, ‘What is the experience and knowledge of sensations associated with the tongue?’ He will then think, ‘The sensation of the tongue is closely related to the mental consciousness, which supports it, connects to it, observes it, causes it, and relies upon it. It has no agent, no one experiencing it, and nothing to impede it. Thus, this aggregate of formation arises due to causes and conditions.’

“The monk will then consider the sensation of bodily touch, wondering, ‘What is the experience and awareness of the sensation of bodily touch?’ He will then observe, ‘The sensation of the body is closely related to the mental consciousness. Here there is no agent, no one experiencing it, and nothing to interrupt it, and thus this empty aggregate of formation manifests due to causes and conditions.’

“The monk will also consider mental sensations, wondering, ‘What is this experience and knowledge of mental sensations?’ He will then observe, ‘The mental consciousness arises based on the mind faculty and mental objects. Sensation appears simultaneously as these factors come together, just as when fine incense emerges when fragrant substances are mixed. Just like the incense is only produced when all the ingredients are there, sensations only arise from a nexus of causes and conditions. Here there is no agent and no one having an experience. For example, a so-called “lotus flower” manifests in dependence on petals, stamen, pistil, and pollen. It has no single cause. Likewise, sensations that ensue from visual contact manifest based on object, space, mental activity, and light. A sensation that arises from, and is supported by, the eye is not of one kind, not of one substance, and not of a single manifestation. [F.122.b] It does not endure but resembles a magical illusion.’

“The further the monk thus examines reality, the more virtuous qualities he will manifest. To give an analogy, when sugarcane is placed in a vessel and boiled over fire, it melts and will display impurities. This is what is known as ‘impure molasses.’ When it is boiled a second time, the substance becomes pure and is then recognized as molasses. When boiled a third time, the molasses will become extremely pure. Similarly, just as sugarcane is boiled to become utterly free from impurities, a monk will boil the sugarcane of his mindstream within the vessel of observation by means of the fire of wakefulness. The first concentration is like the production of impure molasses. The attainment of the second concentration is like the purified molasses. As the monk in this way continues to boil his mind under the fire of wakefulness, his undefiled qualities will become utterly pure, stainless, and flawless. He will turn away from karmic action and become stainless, unblemished, and pure.

“Furthermore, the monk will consider these sensations in an extremely subtle way. Thus, when a stained and ignorant sensation, whether subtle or coarse, arises due to visual contact, he will perceive it as a coarse sensation and expel it, relinquish it, and render it a residual. The same applies to the sensations of the ear, nose, tongue, and body.

“When a monk thus perseveres enthusiastically and vanquishes the armies of the māras, the terrestrial and the celestial yakṣas will convey this news to the Four Great Kings. The terrestrial yakṣas, the celestial yakṣas, and the Four Great Kings will then inform the gods of the realm of the Four Great Kings. Thereafter the terrestrial yakṣas, the celestial yakṣas, the Four Great Kings, [F.123.a] and the gods of the realm of the Four Great Kings will bring the message to Śakra, ruler of the gods. Delighted, Śakra will mount his elephant, Airāvaṇa, and so bring the news to the gods of the Heaven Free from Strife, who will receive his message with delight. Taking up numerous jewels, they will adorn their bodies with divine garlands and perfumes. With ravishing and incomparably delightful sounds, textures, sights, and scents they will, by the force of their joy, journey to the Heaven of Joy with its mansions, palaces, and cities built of the seven precious substances. Spanning forty thousand leagues, the divine city known as Mānasaṅkalpa contains the bodhisattva mansion called Nirāsravarati. Measuring ten thousand leagues, this is the residence of the blessed Maitreya and five hundred bodhisattvas. As they arrive there, the gods of the Heaven Free from Strife will joyfully drape their robes over one shoulder, kneel on the ground, and with bowed heads and joined palms say, ‘Divine one, we wish to convey to you that while remaining on the ground of karmic action in Jambudvīpa, the noble son, who goes by the name of so-and-so and is of such and such a village, town, and family, has shaved off his hair and beard, and faithfully gone forth from the household to become a homeless mendicant. He perseveres in his practices and venerates his master. He investigates the reality of undefiled qualities, and he has now gone from the third ground to the fourth, known as seeing the reality of sensation. He is conquering the forces of the māras and stabilizing his progress in the Dharma. He teaches virtuous qualities, despises the forces of the māras, and increases the forces of the gods.’ [F.123.b]

“When Maitreya hears from the gods of the Heaven Free from Strife that the forces of the gods are flourishing, he will speak as follows: ‘O gods, how delightful, how utterly delightful that he is bringing down the forces of the māras while rousing the forces of the sacred Dharma‍—that he is achieving liberation from the afflictions while conquering the māras.’

“How does a monk, who has seen the reality of the grouping of the six collections of sensation, move beyond the ground of the phenomena of the aggregate of sensation and proceed to the fifth ground? Spiritual practitioners who carefully observe inner phenomena understand that when a monk sees the reality of sensation, and brings an end to the karmic actions associated with the six collections of sensation, he will next correctly discern the aggregate of perception and engage with its discursive marks.

“What is that next ground, the ground that involves perception? Here the monk will engage in the notions of practicing disengagement from virtuous qualities and disengagement from the beneficial and the non-beneficial. He will thus remain attentive and, when it comes to engaging with the marks of virtuous qualities, he will immediately distinguish such phenomena. He will wonder, ‘How do there arise perceptions of objects, which are obstructive and which may or may not be conspicuous?’

“By means of utter disengagement, he will then examine perceptions, noticing that they relate to the perceived marks of eleven different kinds of form. These are long, short, square, circular, triangular, blue, yellow, red, white, and rose red.30

“As for the perception of the marks of long, the monk will think, ‘Alas, without beginning or end, infantile, feeble-minded beings meaninglessly accumulate boundless and overwhelming experiences of birth, death, actions, results, death, emergence, separation from the beloved, cold, heat, hunger, thirst, weariness, [F.124.a] disease, domination, contempt, enslavement, and mutual preying. Their billions and billions of different forms of flawed action of body, speech, and mind are beyond all measure, and so those karmic actions continuously pervade and oppress all infantile, ordinary beings. How long this cyclic existence is!’

“Further, he will observe marks of perception, thinking, ‘For human beings there is the affliction of desire, as well as mutual deception, deceit, ridicule, business, service to the royal palace, oceans, ravines, travel, fighting, plowing, cattle herding, birth among barbarians, wrong view, incomplete faculties, separation from the sacred Dharma, lacking the appearance of a buddha, insufficient conditions, lack of leisure, use of alcohol, taking what was not given, lying, sexual misconduct, divisive talk, harsh words, and attachment to chatter. This cyclic existence is so long!’

“The monk will also observe marks of perception in terms of the length of the cycle of existence that is experienced by the gods. He will consider the gods’ attachment to beautiful objects of sound, taste, form, and smell; their desire, anger, delusion, and carelessness; their afflictions related to females; and their attachment to pleasure gardens, gathering halls, beautiful features, chariots, groves, forests, ponds, gentle streams, games, flowers, incense, ambrosial nectar, [F.124.b] entertainments, meals, homes, sandalwood, divine flower garlands, powders, mandārava flowers, divine music, and divine songs. Thus, he will think, ‘The cycle of existence of the gods who turn away from the sacred Dharma is so long!’

“He will also observe marks of perception in terms of the length of the cycle of existence that is experienced by starving spirits. Due to flawed negative actions they experience hunger; thirst; exhaustion; weakness; torrents of fire; having a throat as thin as a needle and a stomach as big as a mountain; being unable to digest; envy; stinginess; armed attacks; entering dense darkness; falling into abysses; racing along the shores of rivers, ponds, streams, and oceans; being struck and tormented by the swords, sticks, pickaxes, and spears belonging to the Lord of Death’s henchmen; subsisting on vomit and snot for hundreds of thousands of years; crying and being in distress because of numerous torments; calamities; their faces and bodies being covered with hair; having a hundred thousand parasites in their bodies; being prone to and afflicted by all sorts of physical disease; interminable submersion in cyclic existence; having their eyes dug out by iron crows with flaming beaks; having their bodies incinerated; being harmed by others; cannibalism; living in desolate wilderness thirty-six billion leagues away from others; being unprotected; having their bodies scorched by burning food and drink; and living in darkness. Thus, the monk will observe marks of perception, thinking, ‘The starving spirits are removed from hearing the sacred Dharma and are fooled by wrong views. Their cycle of existence is so long!’ [F.125.a]

“Next he will observe marks of perception in terms of the length of the cycle of existence experienced by animals that prey on one another and are unaware of what is right and wrong. Those living in water are constantly tormented by thirst and their hearts remain thoroughly dry. They also suffer from the fear of being caught by infant-eating crocodiles, other ravenous creatures, otters, turtles, fish, giant fish, sea monsters, various kinds of alligators, mother-of-pearl monsters, silver monsters, and so forth. Whether large or small, they constantly feed on each other. They must also experience the horror of being caught in nets. On dry land live deer, buffalo, wild boars, elephants, bulls, horses, donkeys, cows, antelopes, monkeys, bears, rhinos, and other such creatures that are all tied to different forms of suffering. They may be killed by weapons, they may be struck by disease, aging, and death, and they inflict harm and torment upon each other in myriad ways. Crows, owls, geese, peafowl, chickens, lapwings, pigeons, doves, jays, pheasants, storks, partridges, vultures, and other such birds that fly in the sky are harmed by killing, capture, hunger, thirst, feeding upon one another, cold, and heat. Thus, considering the animals that occupy the land, waters, and sky, the monk will observe marks of perception in terms of the length of their cycle of existence involving such overwhelming terrors.

“Likewise, those whose mindsets are extremely negative encounter myriad horrors within the hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment. [F.125.b] Such beings are burned by fire, struck by weapons, thrown into abysses, and their bodies are submerged into rivers of burning embers. They climb razor-blade trees, cutting themselves on each of their leaves. They fall into acid, walk on blazing grounds, are hurt by terrible lotus flowers, and are tormented in numerous and unparalleled ways. Thus, the monk will observe marks of perception in terms of the long duration of the cycle of existence of sentient beings in hell.

“And so, in terms of his discernment of the aggregate of perception, the monk will consider conspicuous and obstructive forms that are of long duration. He will consider them as they pertain to the basic observation of karmic actions and their results within the context of the four truths of noble beings. In so doing, he will observe the different sentient beings that move within a range of one hundred thousand leagues. As he keeps the features of such beings in mind, discerns them, and clearly beholds the notions that are associated with the perception of their bases, his mind will become disenchanted by cyclic existence.

“How does a monk discern and perceive in terms of that which is short? Spiritual practitioners who carefully observe inner phenomena will, when they examine things by means of knowledge derived from hearing or through the divine eye, inquire as to how a monk who destroys the armies of the māras discerns things in terms of shortness. There are human beings who engage in the disciplined practices associated with a short cycle of existence; who observe vows; who are generous, disciplined, patient, respectful of their spiritual teachers, honest, and have correct view; who are respectful of their parents; who listen to the Dharma from a buddha with respect, offering service and veneration; who give up deceit, pretense, dishonesty, and conduct that is improper for a spiritual teacher; who are wealthy, sincere, and loving; and whose body, [F.126.a] speech, and mind are pliant. Observing such people, the monk will observe features of shortness.

“Moreover, certain gods give up that which they otherwise carelessly partake of: parks, attractions, chariots, gathering halls, forests, ponds, lotuses, ornaments, necklaces, entertainments, ponds, beautiful wish-fulfilling trees, cascades, fountains, groves, ambrosias, meals, and residences. Instead they observe discipline and enjoy the food of concentration; pursue proper reading and recitation; are generous, subdued, observant of their vows, engaged in pure conduct, and have control of their senses; speak little; wish for the Dharma; and live on the sustenance of peace. For gods of this kind the cycle of existence is short.

“Likewise, there are beings who suffer from hunger, thirst, and having nothing to drink; who are lowly and weak, like a scorched pine tree; and whose hair and face are like burned wood. Without regarding this as suffering, such beings may instead give rise to a slight sense of inspired faith in Buddha, Dharma, and Saṅgha. When they do so, even their cycle of existence will be observed in terms of the perceived marks of being short.

“If, for just a moment, those animals who otherwise feed on each other, are beaten, and suffer from cold, heat, hostile locations, and various terrors are capable of inspiration in relation to Buddha, Dharma, and Saṅgha, then also their cycle of existence will be observed in terms of the perceived marks of being short.

“Beings born in the hells of Reviving, [F.126.b] Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment are extremely oppressed by numerous sorts of suffering. If, without being carried away by their pain, the minds of such hell beings can instead maintain a mere moment of inspired faith, then also their cycle of existence will be observed in terms of the perceived marks of being short. Thus, in these ways the monk will consider cyclic existence to be short.

“How, then, may one consider cyclic existence to be square? The human beings who inhabit Kuru in the north have no sense of personal ownership, nor any personal pride, and they are certain to proceed upward. The cycle of existence of those beings will be observed in terms of the perceived marks of being square.

“For hell beings, starving spirits, and animals, who are consumed by ignorance and adhere to negative mind states, cyclic existence will be circular.

“Karmic actions that are virtuous, unvirtuous, or of an indeterminate mix bring birth in the realms of gods, hell beings, and humans respectively. Unvirtuous actions will bring birth as a hell being, virtuous actions will bring birth as a god, and actions of mixed quality bring birth as a human. The cycle of existence of the beings who are born in this way will be observed in terms of the perceived marks of being triangular.

“When those with the karma of the gods of the Heaven of the Four Great Kings, the Heaven Free from Strife, and the Heaven of Making Use of Others’ Emanations die, they may be reborn among the gods. When humans die, they may be reborn among humans in a place where there is no lack of freedom. In such cases their cycle of existence will be observed in terms of the perceived marks of being circular.

“Animals are consumed by red karmic action,31 because they prey on one another. [F.127.a] They are observed in terms of the perceived marks of fondness for red.

“Gods and humans are consumed by white karmic action, because they attain birth as such through the stages of the precious path of clean and virtuous actions. Thus, when a god dies, the other gods will exclaim, ‘Depart for the joyful realms of humans!’ Similarly, when a human being dies, his or her friends, family, and spouse will, with tearful eyes and downcast expressions, exclaim, ‘Leave us and go to the joyful realms of humans!’

“Here the monk will think, ‘One may have attained a human life, but if one does not pursue virtue, generosity, patience, and insight, one will still have to roam through the harmful wasteland of the realms of hell beings, starving spirits, and animals. Ordinary beings are thus deceived and ruined by their courses of action.’

“The monk who has seen the nature of sensations will correctly examine the aggregate of perception. Perceiving the nature of the observed objects, he will investigate reality and see that the eye consciousness arises based on the eye and form. He will then discern the formulated perceptions that arise from contact when these three factors come together. Thus, when forms are seen, he will correctly distinguish them with notions associated with forms and shapes, such as good, bad, close, distant, long, short, square, round, white, and triangular. In this way he discerns their features and examines their bases. Identifying and discerning the bases that are the aggregates, elements, and sense sources, he will distinguish and perceive the ripening of virtuous and unvirtuous karmic action. Observing what involves causality and knowing what involves no causality, he can relinquish accordingly. Identifying the distinct characteristics of what was beneficial in the past and what was not, [F.127.b] he will likewise identify whatever flawed acts he may have engaged in. He will think, ‘Without perception there is no mindfulness, yet when mindfulness is connected with perception an observation takes place, which is a condition for perception. For example, just as a lamp is the condition, basis, and cause for its light, so mindfulness is the cause, origin, and master of perception.’

“When the monk has entered the fifth ground, known as contact in terms of perception, he may identify genuine sensations of pleasure, yet without feeling delighted. At the same time, he will have no fear of the suffering experienced by hell beings due to their karmic actions. Thus, he will think of these two perceptions as being the same, like fine gold.

“The monk involved in perception will also analyze other aspects of perception. He will be liberated from perception and will only ponder the question, ‘What are the causes and conditions of my perceptions?’ To this question he will conclude, ‘These perceptions are dependently arisen. Perception occurs when its conditions are present, and it ceases when that is no longer the case. Analogously, in dependence on the moon and a water crystal, water emerges from the water crystal. Perceptions, similarly, occur in dependence on causes and conditions. They are not uncaused, nor are they carried out by an agent or anyone experiencing them, nor are they random.’

“As he investigates the nature of the aggregate of perception, the monk will come to see the reality of perception. He will understand its arising and cessation, and so gradually continue with an ever more subtle investigation. Like the steady flow of a river, he will perceive the way virtue and nonvirtue both arise due to causes and conditions. In this way the monkey-like mind will lose its power and instead become indeterminate. [F.128.a] The monk will not consider enjoyable perceptions enjoyable. Perceiving instead undefiled pleasure as pleasure, he will no longer perceive ordinary pleasures as enjoyable, but perceive them as inferior.

“How does the monk regard the arising and ceasing of the aggregates, elements, and sense sources associated with pleasure, and how does he become detached from them? When sensations fade he feels no joy in perceptions, and when perceptions fade he has no wish that formations may arise. Thus, an unsupported, indestructible, and immutable consciousness arises without being wished for. Without remaining and disintegrating, this immutable essence constitutes the monk’s knowledge of the reality of the aggregates. Thus, he does not remain within the realm of the māras; he is not harmed by desire, anger, or delusion; and he does not perceive things in terms of permanence, bliss, purity, or self. He will not be bound within cyclic existence by the entangling web of attractive sounds, textures, forms, and smells. As his mindfulness does not wane, his consciousness is constantly mindful. With the power to end defilement, he turns toward the transcendence of suffering.

“At this point, there are some verses:

“The monk who gives up such flaws and perceives reality will further perceive the reality of the aggregates of form and so forth. He will strive for liberation and experience it, seek clarifications from his master, understand the actual distinction between the path and what is not the path, and by means of the eightfold path of the noble ones strive for the city of liberation. As he thus endeavors on the path, he will have the view of equality and his mind will be stainless and serene. In this way he practices, becomes accustomed to, and increases the path. Endowed with the virtues of undefiled courses of action, he will bind the forces of the māras while expanding the forces of the sacred Dharma.

“As they notice this, the terrestrial yakṣas will inform the celestial yakṣas, who in turn will bring the news to the Four Great Kings. Thus, through the gods of the Heaven Free from Strife and the Heaven of Joy, the message will reach to the residence of Maitreya in the Heaven of Joy. The bodhisattvas there will rejoice deeply among themselves, and then further inform the gods of the Heaven of Making Use of Others’ Emanations. They will convey to them, ‘In Jambudvīpa the noble son known as so-and-so has shaved off his hair and beard, donned the saffron-colored robes…,’ and so forth, just as before. Also, the gods of the Heaven of Making Use of Others’ Emanations will be tremendously delighted. [F.129.b]

“How does the monk otherwise engage with the fifth ground? Spiritual practitioners who carefully observe inner phenomena, as they examine things by means of knowledge derived from hearing or through the divine eye, will think in terms of the ten sense sources of form. What are the ten? They are the sense sources of the eye and form, ear and sound, nose and smell, tongue and taste, body and texture.

“Here the monk will ask himself, ‘How do perceptions arise based on the sense source of my eye and the sense source of form?’ He will then see that the eye consciousness emerges based on both eye and form. When these three come together, there is contact, and along with contact there is sensation, perception, and attention. Sensation is experience, attention is the act of willing, and perception is cognition. Form is discerned through perceptions of ‘this form is long’; ‘this form is short’; ‘this form is attractive’; ‘this form is repulsive’; ‘this form can be shown’; ‘this form cannot be shown’; and ‘this form is not obstructive.’ Thus, including imperceptible forms, all eleven categories of form will be distinguished. Contact arises in this way through the meeting of the three. Together with contact also sensation, perception, and attention emerge. When the three factors that involve the eye come together in contact, there will also be sensation, perception, and attention. Here, sensation refers to experience, and perception is the cognition that is present at the time of sensation. [F.130.a] Still, the mind’s engagement with these phenomena arises with distinct characteristics and distinct essences, as in, for example, the case of the ten great foundational factors.33

“The same is true for the distinct characteristics of attention. That is to say, when thought is attentive, discerning, mindful, sensing, identifying, contacting, diligent, and absorbed, then those are all various characteristics of the same single perception. In the same way, sensation and perception also have distinct characteristics. For example, despite having a single basis in the sun, light may have distinct essences. Sensation and attention similarly have separate essences.

“Having understood the reality of the sensation, perception, and attention that ensue from contact in the coming together of factors that involve the eye, one will see the eye as vacant, hollow, and devoid of any core. The monk who thus sees correctly will comprehend the reality of the path and abandon wrong views. On the basis of right view, he will let go of the turbid nature of the bewildered perceptions that otherwise arise together with the eye.

“He will see the reality of these balls of flesh and understand that they are vessels of fat, pus, blood, and tears. He will give up desire and, recognizing impermanence, give up views of permanence. As he understands the presence of the balls of flesh in the openings of the skull he becomes free from desire. He will recognize how they are attached by means of sinew and understand that the sense source of the eye is part of a reciprocal relationship, is devoid of any core, and contains no self. In short, he will think, ‘This eye is suffering,’ and, on the basis of that understanding and perception, he will become free from desire in relation to the sense source of the eye. As he correctly realizes the sense source of the eye and discerns forms, [F.130.b] he will examine the unreal forms that appear as attractive, unattractive, or neutral. He will then ask himself, ‘Do these have any core? Are they clean, permanent, or delightful?’

“When looking at and cognizing form, he will not observe form conceptually. Instead he will think, ‘This has no core; “attractive” and “unattractive” form is mere thinking. There are no attractive or unattractive essences. “Attractive” and “upsetting” are exclusively apprehended by thought, and so the world conceives in terms of attractive and unpleasant.’

“Having seen the sense source of the eye, he will next look at the sense source of the ear and think about sounds. Sounds that arise are engaged as sense objects and thus the ear consciousness occurs in dependence on the ear, sound, and the productive attention. From the coming together of these three factors ensues contact, and together with contact emerge sensation, perception, and attention. Thus, the monk will ask himself, ‘What is it that experiences when there is contact? What identifies and cognizes at the time of contact? What is the attention that coincides with contact?’

“Perception is what apprehends that ‘this is long.’ Due to the condition of a sound, the sense of it being clear or unclear, loud or weak, and pleasant or unpleasant occurs. The manifest sound is noticed with attention and determined with perception. It is cognized by the mental consciousness, sensed with sensation, and discerned with uncertainty. Thus, as one becomes attached to the ear sense source, one begins to form concepts. As concepts are formed, the sound is discerned. With sound being discerned, it is cognized. And yet the sound does not have any essence of being pleasant or unpleasant. [F.131.a] ‘Pleasant’ and ‘unpleasant’ sounds are nothing but thought.

“Thus, he will think, ‘Essentially, sound has no permanence, pleasure, essence, or self. Sounds being pleasant or unpleasant is nothing but desire, anger, and delusion.’ As the monk thinks about the sense source of sound in this way, he will not remain ignorant and attached when hearing a sound, but instead realize that it has no core. As he thinks about the sense sources of the ear and sound, he will no longer be attached or desirous in relation to the ear consciousness. Thus, he will think, ‘Ear consciousness is not a self, nor does it belong to any self.’ The same goes for contact, sensation, and attention.

“Furthermore, as the monk considers the sense sources of the nose and smell, he will think, ‘In dependence on the nose, smell, and the attention produced along with them, the nose consciousness occurs. In this way one experiences smells that may be distant or close, enjoyable or not enjoyable, and pleasant or unpleasant, as these are carried by the wind to different extents. This is how the sense source of the nose connects with external smells. When these three factors come together, there is contact and, together with contact, occur sensation, perception, and attention. In this regard, sensation is characterized by experience, and perception is characterized by cognition.’

“Having perceived the sense source of the ear and sound, he understands contact as inner contact, cognition as perception, and attention as attending to perception. He observes these factors as performing different actions in a single moment, as in the case of, for example, the ten great foundational factors that also have distinct essences. Just as before, he will then think, ‘While all these phenomena [F.131.b] have distinct characteristics, they perform distinct activities in the same instant.’

“In this way the monk who has knowledge of the reality of the nose and smell sense sources will investigate these sense sources and understand that they are not permanent, stable, or immutable. Rather, they are changing. The sense sources of the nose and smell are impermanent, painful, empty, and devoid of self. The monk will thus conclude, ‘These do not contain a self, nor are they of any self.’ With that discovery he will come to feel that ‘the sense sources of the nose and smell are nothing but mere thinking, and yet they bind all ordinary beings, because weak-minded beings are involved in thinking.’

“Furthermore, the monk will investigate the sense source of the tongue. Based on tongue, taste, and the attention produced along with them, the tongue consciousness arises. Due to the coalescence of these three factors there is contact, and together with contact occur sensation, perception, and attention. Sensation has the characteristic of experience, perception is characterized by cognition, contact is characterized by being in touch, and attention is characterized by bringing to attention. In this way occurs the observation of the marks of perception, be they in terms of particular or universal characteristics. While in this way different actions are performed, they all serve to establish a single object. As an example, a finger ring to adorn the hand may be produced in dependence on wood, pincers, a hammer, a furnace, and a smith. Likewise, as with the various characteristics of all these phenomena, the phenomena of the sense source of the tongue are produced by the sense sources of the tongue and taste.

“Furthermore, the monk who has seen the reality of the sense source of the tongue will carefully consider whether the sense source of the tongue is in any way permanent, delightful, clean, or involves a self. [F.132.a] Contemplating this question continuously, he will fail to find even the slightest such thing, and so he will become free from desire in relation to the sense sources of the tongue and taste.

“At this point the monk will think, ‘The ocean of sentient beings adhere to and remain attached to this. In this way the inhabitants of the five realms of humans, gods, hell beings, animals, and starving spirits continuously cause each other harm and remain in bondage. Liberated from the sense sources of the tongue and taste, one becomes free from desire. The tongue sense source does not contain any self, nor does it involve anything that belongs to a self. There is no self that is permanent, stable, and immutable. All of this undergoes complete change, and there are no such things as the sense sources of the tongue and taste.’ In this way, the monk also becomes free from desire in relation to the sense sources of the tongue and taste.

“Furthermore, the monk will also consider the sense sources of the body and texture. He will see that the consciousness of the body arises in dependence on the body, texture, and the attention produced along with them. As these three factors come together, there is contact, and with contact there is sensation, perception, and attention. Thus, these phenomena are to be understood in the same way as before. One should understand the sense source of the body in the same way that the sense source of the eye was explained. [B5]

“Once the monk has understood the ten sources of form, how does he conceive of and regard the reality of the sense source of mental phenomena? Spiritual practitioners who carefully observe inner phenomena will, as they examine things by means of knowledge derived from hearing or through the divine eye, comprehend that the sense source of mental phenomena consists of analytic cessation, nonanalytic cessation, and space. [F.132.b]

“That which comprises the phenomenon of the absence of any phenomena at all is space.

“Analytic cessation is insight that discerns the transcendence of suffering. That is to say, as this is actualized in numerous ways, discerning understanding will dispel and destroy the afflictions, and so one will turn toward and actualize all that is undefiled.

“In the term nonanalytic cessation, the word nonanalytic implies that there is no cognition and no consciousness. There is no contact, understanding, or comprehension. There is no discernment and, furthermore, all the hundred thousand forms of consciousness are destroyed. The consciousnesses of the eye, ear, nose, tongue, body, and mind are all destroyed and will never reoccur. Such is the third category of nonanalytical cessation.

“Space and the other two factors do not arise and are permanent. Time does not and will not bring about their arising. They are nonarising.

“How does the monk further distinguish the sense sources of form and those without form? The ten categories with form constitute the sense sources that have form. Yet how does the eye consciousness, which is not demonstrable and not obstructive, observe forms that are demonstrable and obstructive? How does the ear consciousness, which is not demonstrable and not obstructive, apprehend sounds? How does the nose consciousness, which is not demonstrable and obstructive, apprehend smells? How does the tongue consciousness, which is not demonstrable and obstructive, achieve consciousness of taste? The body consciousness is likewise neither demonstrable nor obstructive. So how can the five outer and five inner sense sources [F.133.a] be observed as demonstrable and obstructive by means of something that is neither demonstrable nor obstructive?

“The monk understands that perception accords with that which is observed, as with a seal and its imprint. The imprint follows the different features of the seal, be they hard, soft, smooth, solid, or not solid. Consciousness, which is neither demonstrable nor obstructive, similarly apprehends reference points that are demonstrable and obstructive.

“Third,34 as with the imprint of a seal, the emergence of differences is due to all kinds of differences. The first possibility is differences that emerge from differences. The second possibility is the emergence of something that resembles its source, as when a white fabric is produced from white thread. The third option is the emergence of something that conflicts with its source, as when fire emerges from firewood. Fire and wood are in conflict. The fourth option is the emergence of something thick from something thin, as when yogurt emerges from milk. In this way, different objects act as causes and conditions for the eye consciousness and the rest of the consciousnesses to manifest.

“At this point, there are some verses:

“How does a monk proceed from the fifth ground to the sixth? Spiritual practitioners who carefully observe inner phenomena understand that at this point the monk conceives of four alternatives. These phenomena may come from causes that are similar to themselves, dissimilar from themselves, unlike themselves, or part like and part unlike themselves. [F.134.b]

“In what way may they arise from causes that are similar to themselves? As an example, grains serve as causes for the production of grain. Likewise, on the inner level, virtuous actions result in the similar perceptions of gods and humans. That is the first alternative.

“Cause and effect being dissimilar is when, for example, yogurt appears from milk. Likewise, on the inner level of the world, delightful sounds, textures, tastes, forms, and scents that are afflictive result in the unattractive and repulsive perceptions of hell beings, starving spirits, and animals. That is the second alternative.

“Cause and effect being unlike each other is when, for example, blue dye is applied to orpiment, making it turn into a completely different color. Similarly, in terms of inner phenomena, acts and their ripened effects may yield acts and effects that are of a different sort. For example, wishing for the higher realms, people with wrong view may kill cattle in a sacrificial act, and the result will instead be life in hell. That is the third alternative.

“Cause and effect being part like and part unlike each other is when, for example, thin white threads produce a thick white garment. As in that example, when a small accumulation of negative action gives rise to an experience of a great hell the effect is part like and part unlike its cause. That is the fourth alternative. When the monk contemplates and perceives the going and coming of karmic actions and their effects, he will be concerned with four others alternatives in terms of the wheel-like spinning of actions and effects within existence.

“The first of these alternatives is action without acquisition35 that harms members of the human class. The second is action with acquisition that harms humans. The third is harmful [F.135.a] action both with and without acquisition. The fourth alternative is harmful action that neither involves, nor does not involve, acquisition.

“An example of action without acquisition that harms members of the class is when, in terms of the world, people are harmed without having previous acquisition, or when, in terms of the supramundane, someone is harmed by wishes, suffering, and so forth, although the eye consciousness of that person is free from the ocean of karmic acquisition.

“As for the second possibility, action with acquisition that is harmful to humans is, for example, when a worldly person encounters fire or a sword and the commands ‘Burn!’ or ‘Cut!’ are voiced. Likewise, in terms of the supramundane, this is when there is acquisition of unvirtuous action, and harm is thus inflicted within the realms of hell beings, animals, and starving spirits.

“The third option, which is harmful action both with and without acquisition, occurs, for example, when worldly people inflict harm through the power of spells or poison when there both is and is not acquisition. Beyond the world, this is, for example, when someone is going through the death experience and obtains reflections of the features of beings in hell.

“Fourth, harmful action that neither involves, nor does not involve, acquisition is when, for example, in terms of the world, there neither is, nor is not, acquisition with respect to the growth of those medicinal seeds that have been planted. In supramundane terms, this is when a monk who is a worthy one‍—despite having engaged in as many karmic actions with certain ripening as Mount Sumeru‍—goes beyond suffering as a worthy one and so becomes free from harm or acquisition of the karmic actions pertaining to that worthy one.

“In terms of action, that which is to be experienced in this life, and not upon subsequent birth, is the first alternative. The second alternative is action that is to be experienced subsequent to rebirth [F.135.b] and not in this life. The third is that which is to be experienced subsequent to birth as well as in this life, and the fourth alternative is action that is neither to be experienced in this life nor subsequent to birth.

“What karmic action will be experienced in this life and not subsequent to rebirth? In terms of the world, this is, for example, when someone harms a king and experiences punishment in the present life, yet not upon any coming birth. In supramundane terms, this is when someone experiences praise due to generosity in the present life, yet that praise does not follow beyond this world.

“Experience subsequent to birth, but not in the present life, is when, in terms of the world, people claim that someone leapt into a bonfire and attained a heavenly state. In supramundane terms, this is when the effects of virtuous or unvirtuous actions performed in this life are perceived only in future lives.

“Experience subsequent to birth, and also in the present life, occurs, in terms of the world, when a karmic action is experienced in this as well as in a future life. The same is the case in supramundane terms.

“Action that is neither to be experienced in this life, nor subsequent to birth, is one such as, in terms of the world, the discipline of maintaining silence. Yet when the discipline of maintaining silence is combined with generosity and discipline it is experienced in the present life. In supramundane terms, this category contains the indeterminate mental acts. There is no ripened effect to be experienced from such acts that can be observed in this life, nor subsequent to birth in the future either. [F.136.a]

“While residing in a single place, a monk will in this way perceive the numerous facets of the matrix of actions, effects, and ripening that pertains to hell beings, gods, and humans. Thus, he will observe and adhere to the genuine Dharma.

“How does the monk otherwise understand the effect and ripening of karmic action? Spiritual practitioners who carefully observe phenomena comprehend karmic actions and their virtuous or unvirtuous effects. That is to say, when the physical, verbal, and mental conduct of sentient beings is flawed, they will deprecate noble beings and adhere to wrong views. By such causes and conditions, they will experience a downfall into the lower realms and so take birth as hell beings, animals, or starving spirits. Alternatively, when their conduct of body, speech, and mind is wholesome, they will not deprecate noble beings, and by such causes and conditions they will, upon separating from the body, be born among the gods in higher realms.

“The monk who correctly sees his own karmic action, phenomena, and ripening will think of what he has heard from others and will not conform to the conduct of beings who are controlled by the māras. He will cultivate devotion for acts related to the limit of the transcendence of suffering. Thus, endowed with virtue and nearing the end of cyclic existence, he will practice to liberate [F.136.b] himself, and his benefactors and donors, while also benefiting others.

“The monk who understands phenomena, karmic action, and ripening will think of and investigate the karmic action, phenomena, and ripening that pertain to hell beings, starving spirits, gods, and humans. As an analogy, when a thread is put through a hole in an extremely bright and clear beryl stone, its yellow, rose red, or white color can be seen through the stone. Similarly, with knowledge derived from hearing or through the pure divine eye, the monk will see the thread of ripening that is present within jewel-like karmic action.

“Furthermore, with knowledge derived from hearing the monk will perceive jewel-like karmic action, phenomena, and ripening. Take the example of a jewel that is utterly pure, white, radiant, flawless, bright, solid, workable, useful, praised by everyone, valuable, and suitable for kings. A king or a prince may recognize such a jewel and, being aware of its qualities and value, use it to fashion ornaments. Similarly, the jewel of the monk’s wholesome course of action pertaining to the ten virtues is extremely clear, free of negativity, devoid of wrongdoing, bright, and solid. It engenders the forces of the Dharma and the remedies. When it comes to exchanges of questions and answers it withstands the piercing lancet of the Dharma and is pliable. In accordance with the ways generosity, discipline, and knowledge are dedicated, this jewel of the course of action of the ten virtues becomes workable to the extent that it can accommodate the kingdom of a universal monarch, the kingdom [F.137.a] of the māras, the kingdom of Brahmā, or the kingdom of training in the meditative absorption of undefiled concentration. Thus, this jewel of the sacred Dharma is workable and perfectly accessible.

“It is perfectly accessible because it is the gateway of gods and humans. This, the perfect gateway of the sacred Dharma, grants deliverance from the city of cyclic existence and access to the transcendence of suffering. As the object of praise of all who train with the genuine view, it is praised by all beings. It is also suitable for kings, because it befits those who master the mind that knows the way to practice the sacred Dharma, or those who pursue that.36 Thus, the beryl stone and the jewel of the sacred Dharma, with all their perfect qualities, can be seen to have similar traits.

“The monk will also see karmic action, phenomena, and ripening to be like a jewel in the following way. Other types of jewels are flawed and not excellent in all regards. They are not useful, white, yielding, workable, praised by all, or suitable for kings or princes. Similarly, the Dharma of the non-Buddhists, which is a mere reflection of the Dharma, is like the flawed jewel. This is a jewel that suffers from the flaws of the view of the transient collection, the views that hold discipline and ritual to be paramount, and the presence of doubt. That jewel is not useful, because it provides entry to the realms of hell beings, starving spirits, and animals. It is not valuable, because it lacks undefiled fortune. It is not solid, because it will be damaged by fine questions and answers and thus does not withstand the lancet of Dharma dialogue. It is not suited to kings or princes, [F.137.b] because it does not befit the eight types of person who, by virtue of their progress on the path of the sacred Dharma, are the masters of all beings. Such is the non-Dharma, or mere reflection of the Dharma, that is tied to the throats of the non-Buddhists. Carrying such a fake jewel, they have since beginningless time been roaming throughout cyclic existence within the realms of hell beings, starving spirits, and animals. Thus, the monk will conclude, ‘Infantile, ordinary beings are like people who think that trinkets of fake beryl are the real thing.’

“The monk who thus gains knowledge of reality through examining Dharma and non-Dharma will enter the seventh ground. As he does so, his activities will be noticed by the terrestrial yakṣas who in turn will inform the celestial yakṣas. The latter will notify the Four Great Kings, who will then inform the gods of their realm. The gods of the realm of the Four Great Kings will bring the news to the gods of the Heaven of the Thirty-Three, who then will inform Śakra. Śakra will carry the message to the inhabitants of the Heaven Free from Strife, and the latter will take it to the Heaven of Joy, where the gods of that heaven will inform Maitreya. Maitreya will pass the message to the inhabitants of the Heaven of Delighting in Emanations, and the gods of that heaven will inform the gods of the Heaven of Making Use of Others’ Emanations, saying, ‘In Jambudvīpa the noble son known as such-and-such…,’ and continuing as previously.

“How does the monk observe karmic action, phenomena, and ripening regarding the eleventh form, which is identified as imperceptible? Spiritual practitioners who carefully observe inner phenomena will take a vow to actualize all qualities. From that time on, an unbroken stream of virtuous qualities will keep flowing, [F.138.a] even if they should fall asleep, become intoxicated, or go insane. Just like the steady flow of a river, this stream will continue whether the person is asleep, intoxicated, or insane. Thus, imperceptible forms are held to be neither demonstrable nor obstructive. What sort of forms are these? In essence they are actions, and such forms therefore constitute the eleventh category of form, which serves as the basis for all virtuous qualities.

“How does the monk see the different forms, different situations, different names, different movements, and different abodes of sentient beings? Sentient beings are seen to have different minds, different abodes, different wishes, and different actions. Their different forms, different situations, different names and movements, and different abodes can be understood in terms of the following analogy. When a painter or his skilled apprentice sees a beautiful, smooth, hard ground, he may draw numerous fine and colorful forms and designs upon it. This he will do by the power of his mind. Likewise, the mind is like a painter, or a painter’s skilled apprentice. With its different wishes it creates upon the extremely smooth, hard ground of the three realms of existence‍—the ground that is the ripening of karmic results‍—the different situations, names, movements, features, [F.138.b] and abodes of sentient beings.

“Moreover, with the color white the painter may create white forms, with the color red he may create red forms, with yellow he may create yellow forms, with gray he may create forms of that color, and with black he may create black forms. Similarly, the painter of the mind may adhere to white objects and thereby create defiled phenomena that are free from the afflictive stains of desire, and so forth, and in this way may bring forth the white forms of gods and humans.

“When the painter takes up the color red, he may produce the red forms of gods and humans. Red here implies that dense sound, taste, tactility, form, and smell are applied correctly upon the backdrop for the painting.

“When the painter of the mind takes up the color yellow it may create animals. Because of the yellow, the animals drink each other’s blood and eat each other’s flesh. They kill each other with desire, anger, and delusion, which are like the color yellow.

“The painter-like mind may also observe an object that is gray. The stained karmic action that is gray will create the realm of starving spirits. In that realm the bodies of beings are like scorched pine trees. The painter-like mind observes stinginess and is obscured by the haze of delusion, and so these beings undergo starvation and dehydration, oppressed by numerous forms of debilitating suffering.

“The painter of the mind may also take up a form of karmic action that is like the color black, and so it may draw the black forms of hell beings. [F.139.a] Thus, within walls of black, flaming iron one is born with a black body that serves as the basis for disease, harm, hunger, and thirst. In this way one suffers incomparable harm and suffering due to one’s own misdeeds.

“Previously, the monk engaged in spiritual practice remained within the three realms of cyclic existence, which is like a five-colored painting. He remained within the desire realm, the form realm, and the formless realm. When the painter-like mind takes desire as its support37 and reference point, it paints twenty different forms. Moreover, those who are free from desire may observe and attend to the realm of form, and so use the brush of the four concentrations to paint the sixteen different abodes of the realm of form. In the case of those free from the observations of the form realm, the painter-like mind rests in the craving of the four attainments, and so paints the formless realm. Vast is this basis of the three realms.

“The monk also sees the painter-like minds of others. The mind is like a painter; the body is like a jar of paint. Desire, anger, and delusion are like continuous actions. Observations are like the painter’s stand. The faculties are like the brush. The external objects of sound, texture, taste, form, and smell are like the different paints. Cyclic existence is like the walls. Cognition is like light. [F.139.b] The mustering of diligence is like the hands. The many different forms made by the ripening of karmic effects are like the paintings of many different forms, shapes, colors, and designs.

“The monk who rests in concentration will also see the painter-like mind in the following way. When, for example, the painter feels good, his mastery of painting will be obvious, and so he will, again and again, make excellent brush strokes and paint fine motifs. Similarly, if the painter-like mind is at ease, it will master the features of the paint-like acts of concentration, and so these paint-like appearances will be clear through consistent and skillful applications with the brush. With such perfect mastery the proportions of the painting will be well balanced, and so the bright and untiring painter of the mind will create its fine designs upon the ground of concentration.

“If it is upset, the painter-like mind will dip the brush of violence and iron clubs into the paint of unvirtuous action, and so paint the hideous designs of the deplorable realms of hell beings, starving spirits, and animals, just as they were explained at length before.

“The monk will also see the mind to be like a monkey. Monkeys are climbers‍—they climb freely among trees, creepers, flowers, fruits, rocky caves, and woodlands. The monkey of the mind likewise climbs about [F.140.a] among hell beings, starving spirits, and animals in the five realms. Sentient beings are like trees. The creepers of craving are like various sorts of vines. Thoughts are like the flowery branches. The three realms with their sounds, tastes, forms, smells, ravines, caves, and pleasant and unpleasant activities are like the fruits. The body is like a cave. Thus, the monkey-like mind moves unhindered within the realms of hell beings, starving spirits, and animals, roaming in this way throughout cyclic existence.

“Again, the monk who rests in concentration sees the mind to be like an actor. Just as an actor performs while making use of different costumes, makeup, powders, garments, and cymbals, likewise the dancer-like mind wears different costumes created by karmic action as it struts across the different grounds and realms. As the mind in this way clings to numerous causes and conditions, it is as though it dons different costumes. The mind’s actions are like cymbals. Thus, the actor within cyclic existence is like an actor on the stage. Involved in beginningless and long-lasting cyclic existence, the mind, which is like an actor, performs its numerous different acts.

“The monk also sees the mind to be like fish in a river. When a deep river passes through the mountains, it has white waves and fierce currents. It is an unstoppable torrent and has the power to unearth numerous trees. In this way it flows with an intense force that can hardly be stopped. The mind is like a fish in such a river‍—a river gushing with the white waves of the three realms of existence. The river is as deep as the Vaitaraṇī River in the desire realm, extending to the final pit of Ultimate Torment. The currents of the virtuous and unvirtuous actions of childish ordinary beings [F.140.b] are hard to withstand and hard to escape, and so the river of the five realms gushes with tremendous, unstoppable force throughout numerous eons. Within these fierce currents darts the fish of the mind. The stream of impermanence is difficult to reverse, yet within this existence‍—the river of craving‍—swims the fish of the mind, emerging at times among gods and humans, and at others among hell beings, starving spirits, or animals.

“As the monk engaged in spiritual practice comprehends karmic action, phenomena, and ripening, he will also see that all sentient beings are dependent on the mind, governed by the mind, and deceived by the mind. Spiritual practitioners who carefully observe inner phenomena will, by means of knowledge derived from hearing or through the divine eye, perceive that all sentient beings depend on the acts of the mind, and that mind, in turn, depends on the features of the acts of the mind. Thus, he will ask himself, ‘Oh, what is to become of these beings, who are cycling throughout these numerous realms with no beginning or end?’ With knowledge derived from hearing or through the divine eye, he will then see that sentient beings are bound by affliction and that they are liberated by purification.

“The features of the mind are many, because the five classes of beings have numerous differences in terms of what is observed about them, their essences, and their realms. Those who possess an excellent support have freedoms, endowments, formations that cause rebirth, latent tendencies for a proper attitude, and a constant absence of the triad that includes space.38 Thus, there are five features. There are boundless differences in terms of the faculties, and the differences with respect to the bases for craving are also numerous. In short, however, the factors of affliction [F.141.a] are constituted by the five mental states.

“What are the factors of purification? They are the remedies for the three root afflictions. The perfect buddhas of the past and future teach the true path in terms of repulsiveness as the remedy for desire, love as the remedy for anger, and dependent origination as the remedy for delusion.

“Thus, when desire toward the body arises, one observes and discerns the body‍—from the feet, nails, and complexion up through the coarse major and minor body parts. One wonders, ‘What am I? What belongs to me?’ In terms of one’s body parts, the feet and toenails are considered a different sort of body, and that to which the pride of self applies is neither the nails, nor the body. The toenails are neither the body nor the self. As for the pride of self, the body at the soles of the feet is not the body, the ankles are neither the self nor the body, and the whole assemblage is neither the self nor the body either. The hips and the hipbones are neither the self nor the body, and the anus is neither the self nor the body either. The forty-five bones of the spine are neither the self nor the body, the nape is neither the self nor the body, and the facial bones are also not the self or the body.

“As the monk discerns things in this way, he does not perceive any ‘body’ that is a separate entity, nor will he perceive the body in the individual factors. Thus, upon investigation he does not perceive the body. He will not see the body or the self in the eyes, ears, nose, tongue, body, or mind; there is no self there. As he thus extends his analysis of the body to the individual subtle particles, he will see his body as like a mere sesame seed or sand grain.

“Analyzing the four great elements, he will ask himself what the self is. Is the earth element the self? Or is the water element, [F.141.b] the fire element, or the wind element the self? Ultimately, he will not perceive any element as the self, and his lack of seeing any element as the self is not any separate entity either. Take the analogy of a forest. It is seen as a cluster of many trees, but not as any particular tree. In ultimate terms, there is no ‘forest’ other than the trees, yet other than the bark, roots, branches, leaves, and twigs, there are no separate tree entities either. Nevertheless, in relative terms, the forest is there. Similarly, in reference to the mere assemblage of hands, and so forth, one may, in relative terms, speak and conceive of ‘this body.’

“When the monk thus comprehends the reality of the phenomena of the body, he becomes free from desire in relation to the body, as well as desire in relation to the major and minor body parts. Once he is free from that desire, he will not be harmed by the craving that otherwise accompanies desirous excitement. In this way he will diligently cultivate the remedy for desire.

“How does he pursue the remedy for anger? He does so by abiding by love, thinking, ‘Alas, how miserable are these beings!’ The five classes of beings undergo birth, death, transference, the elements, and the five fears. Toward such beings, who resemble skeletal corpses, he feels as much compassion as one feels toward one’s own mother. Thus, he will think, ‘How could I get angry at any of these suffering beings, and so rub salt in their wounds? They suffer by their very nature!’ In this way he will relate to the second great affliction.

“How does the monk apply himself to the destruction of the third great affliction? Sentient beings who are obscured by delusion engage in flawed conduct of the body, speech, and mind. Thus, upon separating from their bodies, they will experience a downfall into the lower realms and be born as beings in hell. [F.142.a] Once they come to the right view, and thereby become free from delusion, they will engage in wholesome actions of the body, speech, and mind, and so comprehend the reality of Dharma and non-Dharma. Once they understand and comprehend the reality of Dharma and non-Dharma, the three great afflictions become essentially nonexistent. Thus, by means of the three remedies that demolish the three great afflictions, the monk will destroy all the different bonds and latent tendencies that pertain to the afflictions. Analogously, if the root of a tree is cut, the bark, roots, sprigs, leaves, trunk, branches, flowers, fruits, and so on, will all rot and wither. Likewise, when those three afflictions are conquered, all the other afflictions will have been conquered as well. The monk contemplates in this way.

“How does the monk move from the seventh and on to the eighth ground? Spiritual practitioners who carefully observe inner phenomena will, by means of knowledge derived from hearing or through the divine eye, recognize the following. To begin with, the monk will see genuinely with his eyes, and so he thinks, ‘How deluded are all infantile, ordinary beings, who become entirely attached to the forms that they cognize with their eyes!’ Thus, he will think about the way that beings develop attachment when they see friends, certain forms, females, or the like. He will consider the way beings give rise to anger when seeing rivals and competitors, and he will acknowledge how eyes that are obscured by desire and anger are incapable of seeing things as they actually are. [F.142.b] Obscured by delusion, the minds of infantile, ordinary beings become extremely deluded and thoroughly attached to the mere projections that make up the objects of their eye consciousness.

“People who are deceived by craving become attached to themselves by means of their own desirous thoughts. Consider the example of a dog that grabs a meatless bone in its mouth. Slavering, the dog may bite and gnaw on the bone in such a frenzy that its gums begin to bleed. Thinking that it is experiencing the taste of the bone, the dog is unaware that what it is tasting is in fact its own blood. Craving this taste, the dog may even munch on its own tongue. Obscured by its attachment to taste, the dog believes that it is the bone. Yet this is just a mere thought.

“Now, the way that infantile, ordinary beings become attached to attractive forms that appear as objects before their eyes is similar to this. The thought process of their obscured intelligence is similar to the dog’s slavering, and their assumptions are like the bone. Their eyes are like the biting, for they consume in the same way. Their craving is like the way the dog ingests his own blood. Their thoughts of ‘this is my form!’ are like the dog’s attachment to the taste of blood. Thus, infantile, ordinary beings are just like that dog. The forms that they cognize with their eyes are just like the bone. Their thoughts are like the dog’s gnawing, and their objects are like its teeth. Hence, the monk will think, ‘All infantile, ordinary beings are deceived by the dog’s bone of forms cognized by the eye consciousness.’

“Further, the monk will wonder, ‘How does a monk who has renounced cyclic existence develop his fear of the horrors of craving, and how does he relinquish all desires?’ [F.143.a] Think of a large elephant that has reached sixty years of age and is kept within a fence, surrounded by people who know how to tend elephants, and tied down by five chains. Such an elephant may be fed sugarcane, sweets, sugarcane wine, and food and drink of various tastes, and it may be tamed with the help of cymbals, songs, and melodies. Thus, the elephant will have forgotten the joys of the forest. It now lives among ordinary elephants and can easily be controlled. At some point, however, the conduct of its trainers may make that elephant remember its beloved forest with its hills and valleys, groves of flowers and fruits, songbirds, flowing streams, and delightful landscapes. The thought of all these joys may induce the elephant to break its chains, and with no regard for its trainers, it may crash through the fence that surrounds it. All the tastes of sugarcane, sweets, sugarcane wine, and other drinks that it has consumed, all the songs and melodies, and all its psychological training can no longer keep it in place, for the elephant cannot forget the joys of the jungle. No longer does it wish to live among the domesticated elephants as one of them.

“Similarly, the monk who is a spiritual practitioner has since beginningless time been tied down by the five chains of delightful sounds, textures, tastes, forms, and scents. In his case, who are the surrounding ‘people who know how to tend elephants’? They are the afflicted consciousnesses of the eyes, ears, nose, tongue, body, and mind. His own intelligence remains enclosed by the fence of maintaining a household with children, wife, gardens, female servants, male servants, wealth, and property. [F.143.b] The taste of sugarcane, sweets, sugarcane wine, and other drinks is an illustration of the way the ‘sweets of thinking’ have made that person experience desirous thirst. The person’s craving desires are like the songs and melodies that the elephant hears, and his desire for happiness is like the elephant’s chains. The domesticated elephants are an illustration of ordinary people, the elephants who suffer from wrong views. Living among such elephants illustrates our keeping company with those whose view is that of the transient collection, who consider ritual and discipline to be paramount, and who are seduced by the honey of the verbal expressions of wrong view. The elephant’s being readily controlled by others illustrates a person’s being under the control of desire, anger, and delusion. ‘Knowing how to tend elephants’ should be understood as referring to spiritual practice, and ‘their conduct’ implies the delusion that accompanies all the afflictions. The elephant’s recollection is renunciation and the ‘hills and valleys’ are a reference to the concentrations and attainments. The ‘flowers and fruits’ imply the process of developing the mind of awakening upon the genuine path and the resulting transcendence of suffering. The ‘songbirds’ are an image of the sound of Dharma speech, and the ‘flowing streams’ indicate the rivers of insight. ‘Streams’ implies one-pointed mind. ‘Lands’ refer to the abodes of Brahmā: love, compassion, joy, and equanimity. ‘The thought of all these joys’ indicates the bliss of concentration. In this way spiritual practitioners emulate the wild elephant herd. A spiritual practitioner should, therefore, act like an elephant, not like a dog.

“How does a monk [F.144.a] move beyond the eighth and on to the ninth ground? Spiritual practitioners who carefully observe inner phenomena will, when they examine things by means of knowledge derived from hearing or through the divine eye, see that the three realms are a world of desire‍—an impure vessel that is impermanent, painful, empty, and devoid of self. Think, for example, of a mango tree that grows next to a dark and steep ravine in the forested wilderness. This tree possesses numerous flaws, because its small fruits are difficult39 to pick and the tree is generally a cause of many troubles. Reaching the tree involves lethal danger. One risks falling into the abyss, and because it is hollow the tree itself easily breaks off and falls into the gorge. Thus, those who try to climb the tall tree may lose their lives. However, when infantile, ordinary people who are confused and obscured see its fruits, their attachment to their taste will make them head toward the steep mountainside, the abyss, and the tall, hollow tree, never realizing that this may lead to their death. Thus, seized by their hankering for a simple taste, infantile, ordinary people of feeble mind will climb the tree. Without getting any of its fruits they will instead lose their lives, plunging headlong into the abyss.

“Other people, however, who are more skillful, or who have carried out virtuous actions, will see how in this way infantile minds are tied to numerous calamities due to their attachment to such trifling tastes. Thus, a monk will see the realms of the five classes of beings to be like the wilderness. [B6] Similarly, the steep ravine illustrates the precipice-like nature of all flaws. The mango tree illustrates the ‘tree of desire,’ and its ‘numerous flaws’ illustrate the hundreds and thousands of miseries and painful sensations. That the tree bears fruits indicates the mind’s attachment to attractive sounds, textures, tastes, forms, [F.144.b] and smells. That the fruits are hard to pick shows how desired results are difficult to reach, since one may, for example, have to face sea journeys, armed assault, service to the king, robbers and thieves, traders, and other such forms of misery. The many flaws of the desired fruit illustrate desire, anger, and delusion, and the precipice and abyss illustrate the abyss of the realms of hell beings, animals, and starving spirits. The mentioning of ‘lethal danger’ pertains to the life force of the Dharma, which may be severed in the pursuit of the objects. That the tree is hollow illustrates that which is empty, fake, false, and without substance. The obscured people who approach the tree are an illustration of infantile beings with wrong views. In this way, the monk sees through the multitude of pointless wishes and will, therefore, not fall prey to them.

“The monk also sees desires to be like a blazing fire. A candle is beautiful to look at but burns when touched. Nevertheless, in its ignorance the moth flies into the candle when it sees its attractive colors, and so succumbs to the flames. Infantile, ordinary beings whose minds are obscured by desire, anger, and delusion, and who grow excited by all their desires, are exactly like such a moth. Just as the moth flies into the flames, so these people are burned in the realms of hell beings, animals, and starving spirits. Hence, thinking, ‘I have had enough of desires,’ the monk will stop craving them.

“How does the monk perceive sentient beings in bondage as they roam through cyclic existence? Spiritual practitioners who [F.145.a] carefully observe inner phenomena will, when they examine things by means of knowledge derived from hearing or through the divine eye, see that the world is tied by two types of chains: the chains of sustenance and the chains of contact. The former is of four kinds. Material sustenance makes up one part of the nourishment of beings in the four human abodes, the six classes of gods of the desire realm, and the beings of the eight great hells, the animals, and the starving spirits. The sustenance of attention is partaken of by the gods of the realm of form in their concentrations. The sustenance of contact refers to action and looking with the eyes. From another perspective, the sustenance of contact has to do with the strong desire for sexual contact that is experienced by infantile, ordinary humans, hell beings, starving spirits, and animals. Thus, this form of sustenance, which is based on desire, belongs to the desire realm. The sustenance of settled observation pertains to the attainments of the formless realm. In this way the world is tied by two types of chains; it is tied by all the bonds and all the latent tendencies and thus it is not free from desire.

“Alternatively, when looking correctly at those forms that are cognized by the eyes, one may see the following. Pleasure may follow from visual contact, yet a pleasant observation may lead to a karmic action with an unpleasant ripening. Likewise, an object that is cognized by the eyes may be the basis for mental displeasure, yet the painful visual contact may lead to karmic action with a delightful ripening. This the monk understands correctly.

“How is the cognition of objects by the eye? Pleasant observations of form may have an unpleasant ripening. With the eye that regards inner phenomena one may see how forms observed through incorrect mental engagement [F.145.b] are thought of as pleasant when the present ripening is pleasant. Thus, one may recognize, conceptualize, and experience such a pleasant experience. As it transforms, however, the ripening may be painful and become that of hell beings, starving spirits, and animals.

“How does karmic action bring pleasant ripening despite the present ripening not being pleasant?40 The cognition of forms that are perceived by means of the eyes entails visual contact. When at that point the mind is directed correctly, so that it becomes disengaged and unattached, the present ripening may be painful, yet it will transform and so lead to the joys of gods and humans as well as the perfection of the transcendence of suffering. The same holds true for the consciousness of the ears, nose, tongue, body, and mind.

“How does a monk remain in equanimity with respect to the objects cognized by the eyes? When a monk, who, as a spiritual practitioner, carefully observes inner phenomena, sees a form, he will not develop attachment. He will not be sullied but remain detached. He will neither disparage nor take delight in the form, nor will he direct his mind to it. Thus, without becoming obscured by incorrect mental engagements, he will dwell in equanimity and therefore not observe any basis for pain or pleasure.

“Beyond this, the monk will enter the tenth ground. The essence of this ground is the discernment of six levels: the stage of no impediment, the special main part of the first concentration, and the four concentrations. As these levels arise, the monk will realize and comprehend the gateway to the path to cessation, the eightfold path of the noble ones. Seeing the arising and cessation of phenomena, he will exert himself on the basis of that attainment. [F.146.a]

“When the terrestrial yakṣas notice how in this way the chains of the māras have mostly lost their strength, they will pass that message to the celestial yakṣas, who in turn will inform the Four Great Kings. The kings will inform the gods of their realm, who will then bring the news to the gods of the Heaven of the Thirty-Three. The gods of the Heaven of the Thirty-Three will inform the gods of the Heaven Free from Strife, and the gods of that realm will bring the message to the gods of the Heaven of Joy. From the Heaven of Joy, the message will pass to the gods of the Heaven of Delighting in Emanations, who will then inform the gods of the Heaven of Making Use of Others’ Emanations. Finally, the gods of the Heaven of Making Use of Others’ Emanations will carry the message to the Brahmā Realm, saying, ‘In Jambudvīpa a noble son known as so-and-so…,’ and continuing as previously. When the gods of the Brahmā Realm hear that the monk has entered the eight grounds and is now engaged with the six levels they will be overjoyed. Thus, they will leave their delightful concentrations to thoroughly rejoice in the news they have received.

“At this point, there are some verses:

“Thus, the monk who recognizes the distinction between Dharma and non-Dharma will with stainless mind destroy, abandon, and overcome the mountain peaks of hundreds of thousands of lives in cyclic existence. Ensuring that they do not recur, he conquers the enemy of the afflictions and completes the transcendence of suffering.