**Chapter Eight: Observing the Defilements of the Desire Realm and Attaining the Four Dhyānas and Eight Samādhis**

**Original Text:** At that time, the practitioner, although having attained one-pointedness of mind, has not yet perfected the power of concentration and is still disturbed by the afflictions of the desire realm. He should devise skillful means to advance in learning the first dhyāna, reproaching and abandoning craving and desire. How does one reproach and abandon? By observing the faults of the desire realm: desire is impure, the source of all unwholesomeness. He should recollect the peace and happiness of the first dhyāna.

How does one observe desire? By knowing that desire is impermanent, the enemy of merit, like an illusion, like a transformation, empty and unobtainable. When thinking of desire before obtaining it, the foolish mind is already agitated; how much more so when it is obtained and entangled by lust! Even in the blissful places of the heavens, there is no constant peace; how much more so among humans! The human mind clings to desire, never satisfied, like fire fed with firewood, like the sea swallowing rivers, like King Drum Sound (a surname), who, though rained upon with the seven treasures, ruled the four continents, and shared half his throne with Śakra, still knew no contentment. Like King Nahuṣa, who, driven by desire, fell to become a python. Or like the sage who ate fruits and wore grass, dwelling in seclusion deep in the mountains, with disheveled hair seeking the Way, yet still could not avoid being ruined by the thief of desire.

**Explanation:** At this stage, the meditator has attained the samādhi state of unifying the mind, but true concentration power is not yet achieved. He is still troubled by the afflictions of greed, hatred, and delusion within the desire realm. He should then seek methods to further cultivate the first dhyāna, reproaching and abandoning craving and desire. How does one reproach? He should observe the various faults of the desire realm, recognize the impure and unwholesome aspects of craving and desire, and recollect the peace and happiness of the first dhyāna.

What is the result of observing desire? Knowing that desire is impermanent, it robs one of the merit of cultivation—it is the enemy of merit. Desire, like all dharmas, is illusory, like a transformation, empty and unobtainable. When the mind thinks of desire, even before obtaining it, it becomes turbid and disturbed; how much more so when immersed in lust, bound by the mind of desire. Even in the delightful and blissful heavens, celestial beings often feel unsettled; how much more so in the human realm, which is mixed with suffering and happiness. The human mind, deluded by craving and desire, is never satisfied, like fire fed with firewood that blazes higher; like the sea swallowing rivers, growing more turbulent; like the ancient King Drum Sound, who could cause a rain of the seven treasures, ruled the four continents, and was offered half of Śakra’s throne, yet still knew no limit; like King Nahuṣa, who was driven by desire and fell into the body of a python; or like the sage who ate mountain fruits and wore grass robes, dwelling in seclusion deep in the mountains, with disheveled hair, single-mindedly seeking the Way, yet whose resolve was still inevitably destroyed by the thief of lust.

**Original Text:** The pleasure derived from desire is very little, but the resentment and poison are very great. Those attached to desire draw near to evil companions and distance themselves from good people. Desire is like poisoned wine, intoxicating the foolish to death in delusion. Desire is deception, driving foolish people to exhaustion and myriad sufferings, never attaining freedom. Only by renouncing desire can body and mind be peaceful and secure, experiencing unsurpassed happiness. Desire yields no gain, like a dog gnawing on dry bones. Seeking desire is arduous toil; only after extreme suffering is it obtained. It is very difficult to obtain but very easy to lose, like borrowing pleasure for a moment—its force cannot last. Like what is seen in a dream, it vanishes in a daze. Desire is a source of suffering: seeking it brings suffering, obtaining it also brings suffering; the more one obtains, the more suffering, like fire fed with firewood—the more fuel, the fiercer the blaze. Desire is like fighting over carrion, with flocks of birds competing to seize it.

**Explanation:** The pleasure found in lust is exceedingly little, while the resentment and harm within it are very great. Those attached to lust draw near to evil companions and distance themselves from good friends. Lust is poisoned wine, causing foolish confusion, drunkenness, and death. Lust is deception, driving foolish people to physical and mental exhaustion, myriad sufferings, and lack of freedom. Only those who renounce desire have peaceful and secure bodies and minds, experiencing unsurpassed happiness. After indulging in lust, nothing is gained, like a dog gnawing on dry bones. Toiling diligently seeking lust, it is obtained only after extreme pain; obtaining the joy of lust is very difficult, but losing it is very easy. It is like borrowing pleasure for an instant—its power cannot last long; like what is seen in a dream, it vanishes in a daze. The afflictions of lust are many: seeking it is suffering, obtaining it is also suffering; the more one obtains, the more suffering. Like fire fed with firewood—the more obtained, the fiercer the blaze, leaving more ashes. Lust is like gnawing on a corpse, with flocks of birds competing to seize it.

**Original Text:** In summary, like a moth flying into the flame, like a fish swallowing a hook, like a deer chasing an echo, like the thirsty drinking salt water—all sentient beings suffer calamities because of desire; no suffering is absent. Therefore, know that desire is poisonous harm; seek the first dhyāna to extinguish the fire of desire. The practitioner, with one-pointed mind, diligently, faithfully, and joyfully, causes the mind to advance, without distraction. Observing desire, the mind becomes weary; eliminating the bonds of affliction, he attains the first dhyāna. Separated from the blazing fire of desire, he gains the cool samādhi. Like finding shade in heat, like the poor becoming rich—at this time, he attains the joyful awareness of the first dhyāna. Contemplating the various merits within dhyāna, discerning the good and bad, he attains one-pointedness of mind.

**Explanation:** In summary, lust is like a moth flying into the flame, being consumed by fire. Like a fish swallowing a hook, harmed by the hook. Like a deer chasing an echo in an empty valley, wasting its strength. Like a thirsty person drinking salt water—the more one drinks, the thirstier one becomes. All sentient beings are harmed by desire, suffering endlessly. Therefore, know that lust is poisonous harm and should be renounced. Thus, one should seek the first dhyāna to extinguish the fire of desire. The practitioner, with one-pointed mind, diligently, faithfully, and joyfully cultivates the first dhyāna, causing the joyful resolve to continuously advance, without distraction. Observing the faults of lust, the mind gives rise to weariness and renunciation, eliminating the bonds of craving and affliction. He attains the samādhi of the first dhyāna, separated from the blazing fire of desire, gaining the bliss of cool samādhi. Like finding shade in heat, like the poor becoming rich. At this time, he attains the joyful investigation (prīti-vitarka) of the first dhyāna. Contemplating the various merits within samādhi, discerning the good and bad within his own mind, he attains the samādhi state of one-pointedness.

**Original Text:** Question: How can one know when a meditator has attained the mark of one-pointedness? Answer: His complexion is bright and radiant. His movements are slow and dignified, never losing one-pointedness. His eyes do not cling to forms. His spirit, virtue, and concentration power do not crave fame or profit. He has shattered arrogance. His nature is gentle; he harbors no malice, no stinginess or jealousy. His mind is straightforward and pure; in discussions, he does not argue. His mind is free from deceit; he is easy to converse with, gentle and conscientious. His mind constantly abides in the Dharma, diligently cultivating vigor. His precepts are complete. He recites sūtras with correct recollection; his thoughts follow the Dharma. His mind is constantly joyful; where there is cause for anger, he does not become angry.

Among the four offerings, he does not accept what is impure; he accepts pure offerings. He knows moderation and is content. Upon waking, he is light and agile. He can practice two kinds of giving: Dharma-giving and fearlessness-giving. He endures insults and eliminates wrong views. In discussions, he is not self-satisfied. His speech is sparse; he is humble and respectful. To seniors, peers, and juniors, good teachers, and good friends, he constantly draws near and accords with them. He regulates his eating and drinking, not clinging to flavors. He delights in dwelling alone in quiet places. Whether in suffering or happiness, his mind endures without moving, without resentment or contention. He does not enjoy disputes and litigation. By such and other various marks, one knows the mark of one-pointedness.

**Explanation:** Someone asked, "How can one know that a meditator has attained the samādhi state of one-pointedness?" Answer: If this person's complexion is joyful and radiant, his bodily and verbal actions are slow, gentle, and dignified, then one knows he abides in the samādhi state of one-pointedness. If, when facing objects, his gaze does not chase after the objects, does not cling to the objects, and his spirit is calm and composed, then one knows this person has samādhi power. This person does not cling to fame, reputation, or material gain; he has shattered the arrogance in his own mind; his mind-nature is gentle; he has no malicious intent; he also no longer has stinginess or jealousy. This person's mind is straightforward and upright, his inner mind pure; in discussions with others, he does not initiate disputes, has no mind of victory or defeat, and has no mind to deceive others; he is easy to converse with, his mind gentle and conscientious. This person's mind constantly abides in the Dharma, diligently practices, and is earnest and diligent. He strictly upholds the precepts; his discipline is complete. When reciting sūtras, he can recollect correctly; his thoughts follow the Dharma without transgressing. His mind is constantly joyful; where there is cause for anger, he does not become angry.

Among the four offerings of food, clothing, medicine, and bedding, he does not accept impure offerings; he accepts pure offerings, and he knows moderation and contentment. After sleep, body and mind are light and agile; he can practice the two kinds of giving: Dharma-giving and fearlessness-giving. He constantly endures insults and eliminates wrong views; in discussions with others, he is never self-satisfied. His speech is extremely sparse; he is humble and lowly, respectful to seniors, peers, and juniors. He constantly draws near to and accords with good teachers and good friends. His eating and drinking are regulated; he does not crave flavors. He delights in dwelling alone in quiet places; encountering pleasant or unpleasant circumstances, he endures without moving. His mind has no resentment or contention; he does not like fighting or litigation. Seeing such and other marks, one knows this person has attained the samādhi state of one-pointedness.

This is the mark of the first dhyāna. If it does not correspond to this, there is no samādhi. Those who love to fight and contend have no samādhi in their minds and certainly cannot realize the Dharma. Those whose minds act crookedly, who enjoy deceiving others and setting traps, also have no samādhi and certainly cannot realize the Dharma.

**Original Text:** These two things—investigation (vitarka) and analysis (vicāra)—disturb the mind in samādhi. Like water that is clear and still: when waves stir, it becomes turbid. So it is with the practitioner: although internally he has attained one-pointedness, if disturbed by investigation and analysis, like one finding rest after extreme exhaustion, like a sleeper finding peace, at this time, step by step, without investigation or analysis, he gives rise to pure samādhi. Internally pure, joyful, and blissful, he enters the second dhyāna. His mind is silent and still. What he previously did not attain, he now attains—this joy. At this time, he contemplates the mind: regarding joy as a fault, like the previous investigation and analysis. Practicing the dharma without joy, he then leaves the ground of joy and attains the bliss spoken of by the noble sages.

**Explanation:** Having investigation and analysis in the mind can disturb the mind's attainment of samādhi, like a clear water surface: when waves stir, the water becomes turbid. The practitioner is also like this: although the mind has already reached the state of one-pointedness, if there is investigation and analysis in the mind, it can disturb the mind, causing loss of samādhi. Like finding rest after extreme exhaustion, like a sleeper finding peace, at this time, one should seek methods to gradually eliminate investigation and analysis, reaching a state without investigation or analysis, giving rise to a purer samādhi, with internal stillness, joy, and bliss, entering the second dhyāna. The mind becomes silent and soundless. Originally, there was no such silent samādhi; now it is attained, and the mind surges with joy. At this time, using the mind's eye to observe again, the joy and bliss in the mind still have faults like the previous investigative mind; therefore, one should practice further to make the mind without joy, eliminate the joyful mind, and thus leave the joyful state of the second dhyāna, attaining the blissful ground spoken of by the noble sages.

**Original Text:** With one-pointedness, he carefully knows, recollects, and guards, and enters the third dhyāna. Having abandoned joy, he carefully knows, recollects, and guards the bliss. The sages say guarding bliss is difficult for others to relinquish. It is the foremost bliss; beyond this, there is no further bliss. Therefore, all sages, in all pure grounds, say loving-kindness (maitrī) is the foremost bliss. Yet bliss is still a fault. Why? In the first dhyāna, the mind does not stir because there is no activity. Where there is stirring, there is movement; where there is movement, there is suffering. Therefore, in the third dhyāna, bliss is regarded as a fault.

**Explanation:** With one-pointedness, he carefully knows this state and skillfully guards his thoughts, and he will enter the third dhyāna. Because he has already abandoned the joyful mind of the second dhyāna, he can enter the third dhyāna. Afterward, he carefully recalls and observes the blissful feeling within the third dhyāna; he should skillfully guard his own mind, not cling to the blissful feeling, because clinging to bliss also has the fault of birth and death; therefore, he should abandon it. Only sages can cultivate the elimination of bliss; others find it very difficult to relinquish, because the blissful feeling in the third dhyāna is the foremost bliss, unsurpassed by any other. After the blissful feeling passes, there is no more bliss; therefore, it is said that all sages, in all pure grounds, say loving-kindness (maitrī) is the foremost bliss, while blissful feeling is a fault. Why is this said? Because in the highest samādhi, the mind does not stir; there is no activity in the mind. Where the mind stirs, there is movement; movement is suffering. Therefore, it is said that the bliss of the third dhyāna has stirring and movement, thus suffering and the capacity to bring disaster.

**Original Text:** Again, with skillful subtlety, he abandons this bliss and suffering. First, he discards sorrow and joy, eliminates thoughts of suffering and bliss, guards his thoughts to purify them, and enters the fourth dhyāna. Neither suffering nor bliss, guarding pure thoughts with one-pointedness. Therefore, the Buddha said guarding the purest and foremost is called the fourth dhyāna. Because the bliss of the third dhyāna is stirring, it is called suffering. Therefore, the fourth dhyāna eliminates suffering and bliss; it is called the immovable place. Gradually, he contemplates the sphere of boundless space, shatters thoughts of internal and external form, extinguishes thoughts of resistance, does not think of various forms, contemplates the boundless sphere of space, constantly observes the faults of form, recollects the supreme merits of the sphere of boundless space samādhi, practices recollecting this dharma, and attains the sphere of boundless space.

**Explanation:** Again, with skillful means, he abandons these feelings of suffering and bliss. First, he removes the mind of sorrow and joy, eliminates thoughts of suffering and bliss, causes the mind to become pure, enters the fourth dhyāna, neither feeling suffering nor bliss, with pure thoughts and one-pointed mind. Therefore, the Buddha said the place of guarding the purest mind is the fourth dhyāna. Because the third dhyāna still has a stirring blissful mind, it is also called the place of suffering; therefore, the fourth dhyāna eliminates all feelings of suffering and bliss, called the immovable place. From here, he gradually contemplates the sphere of boundless space, shatters thoughts of internal form and external form, extinguishes whatever thought arises in the mind, does not think of any kind of form. He contemplates the boundless sphere of space, constantly observes the faults of various forms, recollects the supreme and wonderful merits of the sphere of boundless space samādhi, cultivates such recollection, and attains the sphere of boundless space samādhi.

**Original Text:** He recollects the sphere of boundless consciousness, observes the faults of the sphere of boundless space, recollects the merits of the sphere of boundless consciousness, practices recollecting this dharma, and attains the sphere of boundless consciousness. He recollects the sphere of nothingness, observes the faults of the sphere of boundless consciousness, recollects the merits of the sphere of nothingness, practices recollecting this dharma, and attains the sphere of nothingness. He recollects the sphere of neither perception nor non-perception. If there is any perception, its faults are many—like a disease, like a sore, like non-perception: all are realms of foolishness. Therefore, the sphere of neither perception nor non-perception is the foremost peaceful and wholesome place. Observing the faults of the sphere of nothingness, recollecting the merits of the sphere of neither perception nor non-perception, practicing recollecting this dharma, he attains the sphere of neither perception nor non-perception.

**Explanation:** Then he recollects the sphere of boundless consciousness, observes the faults within the sphere of boundless space samādhi, recollects the various merits of the sphere of boundless consciousness. Cultivating such recollection, he attains the samādhi of the sphere of boundless consciousness. Then he recollects the sphere of nothingness samādhi, observes the faults of the sphere of boundless consciousness samādhi, recollects the various merits of the sphere of nothingness, cultivates this recollection, and enters the sphere of nothingness samādhi.

Then he recollects the sphere of neither perception nor non-perception samādhi. If there is any kind of perception, there are extremely many faults; it is diseased perception, sore perception, or non-perception—all are realms of foolishness. Therefore, it is said the sphere of neither perception nor non-perception samādhi is the most peaceful wholesome place among all samādhis. Observing the various faults of the sphere of nothingness samādhi, recollecting the various merits of the sphere of neither perception nor non-perception, cultivating this recollection, he attains the sphere of neither perception nor non-perception samādhi.

**Original Text:** Some practitioners first start from the initial stage up to the higher stages. Again, in the higher stages, they practice loving-kindness (maitrī). First, they attain bliss themselves, destroying the poison of hatred. Then, extending to immeasurable sentient beings in the ten directions, at that time, they attain the samādhi of loving-kindness. With compassion (karuṇā), pitying the suffering of sentient beings, they can destroy the afflictions of the multitude, broadly extending to immeasurable sentient beings; at that time, they attain the samādhi of compassion. They can destroy displeasure, causing immeasurable sentient beings to all attain joy; at that time, they attain the samādhi of sympathetic joy (muditā). They can destroy suffering and bliss, directly contemplating immeasurable sentient beings in the ten directions; at that time, they attain the samādhi of equanimity (upekṣā). The second dhyāna is also like this. The third and fourth dhyānas lack sympathetic joy.

**Explanation:** Some practitioners first start from the first stage, the desire realm samādhi, up to the next stage, the first dhyāna stage. In the first dhyāna stage, they cultivate the samādhi of loving-kindness, first attaining bliss themselves, destroying the poison of hatred. Then, the mind of loving-kindness extends to immeasurable sentient beings in the ten directions; at this time, they attain the samādhi of loving-kindness. With a compassionate mind, pitying the suffering of sentient beings, they can destroy the hatred and afflictions of sentient beings; the compassionate mind broadly extends to immeasurable sentient beings; at this time, they can attain the samādhi of compassion. They can destroy the mind of displeasure, causing immeasurable sentient beings to all attain joy; at this time, they attain the samādhi of sympathetic joy. They can destroy the mind of suffering and bliss, directly observing immeasurable sentient beings in the ten directions; at this time, they attain the samādhi of equanimity. In the second dhyāna samādhi ground, it is also cultivated like this. In the third and fourth dhyāna grounds, there is no samādhi of sympathetic joy.

**Original Text:** Next, he learns the five supernormal powers (abhijñā). His body can fly, transform freely. The practitioner, with one-pointed desire-concentration (chanda-samādhi), vigor-concentration (vīrya-samādhi), one-pointedness-concentration (citta-samādhi), and contemplation-concentration (mīmāṃsā-samādhi), constantly contemplates the body with the thought of lightness, wishing to accomplish flight. Whether great or small (exceeding desire-concentration is great; diminishing desire-concentration is small)—both are faults. With vigorous exertion, constantly maintaining one-pointedness, he contemplates lightness. Like a person who can float: because his mental power is strong, he does not sink. Also like a monkey falling from a great height: because his mental power is strong, his body suffers no pain. This is also so: the power of desire, the power of vigor, the power of one-pointedness, and the power of wisdom cause it to become vast, and the body becomes smaller, enabling him to move his body.

**Explanation:** After cultivating the four immeasurables (brahmavihāra) of compassion, joy, and equanimity, he then cultivates the five supernormal powers (abhijñā); the body can fly and freely transform the form body. The practitioner, with one-pointed mind, cultivates samādhi, giving rise to the desire to manifest samādhi and supernormal powers, wishing to attain freedom; with this desire, he increases the power of samādhi, fulfilling the wish-fulfilling power (ṛddhi-pāda). Diligently cultivating this samādhi, wishing to quickly fulfill the desire to manifest supernormal powers, continuously increasing the power of samādhi to fulfill the vigor-fulfilling power (vīrya-pāda). He also cultivates concentration power, single-mindedly wishing to attain supernormal powers and freedom, continuously increasing the power of samādhi to fulfill the thought-fulfilling power (smṛti-pāda). The practitioner then cultivates contemplative wisdom, continuously increasing the power of samādhi to fulfill the contemplation-fulfilling power (prajñā-pāda).

The practitioner single-mindedly contemplates the form body, constantly visualizing the body becoming lighter and lighter, wishing to fly. His samādhi power is sometimes great, sometimes small, depending on the wish-fulfilling samādhi; exceeding the wish-fulfilling samādhi is great power, insufficient wish-fulfilling samādhi is small power. Regardless of whether it is great or small, both kinds of samādhi have faults. The practitioner then diligently cultivates further, constantly concentrating on visualizing the body as light, single-mindedly contemplating the body lightly rising and flying. Like a person who can float on water: because his mental power is strong, his body does not sink into the water; also like a monkey jumping from a high place to the ground: because its mental power is strong, the body is not injured, suffering no pain. Visualizing the body as light and able to fly is also like this: through the power of the wish-fulfilling power, the vigor-fulfilling power, the thought-fulfilling power, and the contemplation-fulfilling power, the mental power becomes vast, causing the form body to become smaller, and thus he can move his body freely.

Which mind possesses the wish-fulfilling power? When cultivating samādhi, the mind wishing to fly and transform—which mind is it referring to? All refer to the mental faculty (manas). Thus, the tathāgatagarbha, cooperating with the mental faculty's volition (cetanā), fulfills the needs and desires of the mental faculty, enabling the form body to fly and transform. The wish-fulfilling power primarily refers to the desire of the mental faculty; fulfilling the desire of the mental faculty, the mental faculty has power. Wishing to achieve a certain goal, the tathāgatagarbha inevitably fulfills the mental faculty. If the mental faculty has no power, the tathāgatagarbha also cannot cooperate. It still relies on the visualization and guidance of the consciousness, cooperating with the mental faculty, to achieve the goal. Thus, the mental faculty utilizes the six consciousnesses and the eighth consciousness to realize all its thoughts. The power of the mental faculty is the power of samādhi. The wish-fulfilling power is primarily the samādhi of the mental faculty. Through the cultivation of consciousness, the mental faculty gains the power to achieve goals, fulfilling the desires of the mental faculty.

**Original Text:** Furthermore, he contemplates the space element within the body. Constantly practicing this contemplation, the power of desire, vigor, one-pointedness, and wisdom become extremely vast, enabling him to lift his body. Like the power of a great wind carrying heavy objects far away, so it is here. Initially, he should test himself, rising one or two feet off the ground, gradually up to ten feet, then returning to the original place. Like a fledgling learning to fly, like a child learning to walk, he contemplates and examines himself, knowing his mental power is great and certainly can reach far. He learns to contemplate the four great elements, removing the earth element, contemplating only the other three great elements. His mind does not scatter; thus, he attains freedom. His body is unobstructed, like a bird in flight. He should further practice, thinking of the far as near; thus, with the near extinguished, the far emerges.

**Explanation:** Furthermore, he contemplates the space element within the form body, visualizing the form body as empty, constantly cultivating such contemplation; the power of desire becomes vaster, the power of vigor, concentration, and contemplative wisdom become extremely vast. At this time, he can lift the body, and the body gradually leaves the seat, ascending into empty space. Like a very powerful wind acting, blowing a heavy object to a very distant place; lifting the body is also like this. Initially, he should test himself little by little, letting the body leave the ground by one or two feet, gradually leaving by ten feet, then returning to the original place. Like a little bird learning to fly, like a child learning to walk. He constantly contemplates, examines, and evaluates his own mental power; when the time comes, he knows his mental power is already great and certainly can fly to distant places.

He further cultivates contemplation of the four great elements—earth, water, fire, and wind—within himself, removing the mental earth element, contemplating only the water, fire, and wind elements, causing the mind to concentrate without scattering. Afterward, the body can attain freedom, without any obstruction, like a bird flying. At this time, he should further practice contemplation, thinking of the distant as near, extinguishing the perception of spatial distance; the body can then instantly reach distant places as if they were near.

Why, by thinking of the distant as near, extinguishing the perception of spatial distance, can the body instantly reach distant places as if they were near? Because such thinking causes the mental faculty to believe; the mental faculty truly believes and thus perceives it as so. Perceiving it as so, the tathāgatagarbha inevitably accords with the mental faculty to manifest such a state. Supernormal powers are like this; all dharmas are like this. Whatever the mental faculty believes will appear; changing the mental faculty can change everything. Therefore, true self-confidence is the faith of the mental faculty. As long as the mental faculty believes, nothing cannot be accomplished; Buddhahood operates on this principle. Then, when the mental faculty realizes selflessness and believes in selflessness, how great is its power of selflessness? It severs self-attachment and all afflictions, extinguishes all self, liberates the mind, and enters tranquil nirvāṇa.

**Original Text:** Furthermore, he can transform various substances. For example, contemplating the earth element in wood, removing the other elements; this wood then becomes earth. Why? Because wood has the portion of the earth element. Water, fire, wind, space, gold, silver, and treasures are all like this. Why? Because wood has portions of all elements. This is the root of the initial supernormal power.

The four dhyānas have fourteen transformative minds. The first dhyāna has two fruits: 1) the first dhyāna, 2) the desire realm. The second dhyāna has three fruits: 1) the second dhyāna, 2) the first dhyāna, 3) the desire realm. The third dhyāna has four fruits: 1) the third dhyāna, 2) the second dhyāna, 3) the first dhyāna, 4) the desire realm. The fourth dhyāna has five fruits: 1) the fourth dhyāna, 2) the third dhyāna, 3) the second dhyāna, 4) the first dhyāna, 5) the desire realm. The other powers are as explained in the Mahāyāna Śāstras.

**Explanation:** After attaining the supernormal power of miraculous feet (ṛddhi) and other supernormal powers, he can transform material form, change matter. For example, contemplating the earth element nature within a piece of wood, removing the water, fire, and wind elements without contemplation; this piece of wood can then become earth. Why is this? Because wood has the earth element seed. Separately contemplating the water element, fire element, wind element, and space element seeds within wood, transforming the wood into gold, silver, and jewels—all follow this same principle. Why is this? Because wood contains the seeds of these various elements. These methods of contemplation are the root of the initial supernormal powers of transformation.

The four dhyānas have fourteen kinds of transformative minds. The first dhyāna has two fruition attainments: one is the first dhyāna samādhi fruition, the other is the desire realm samādhi fruition. The second dhyāna has three fruition attainments: one is the second dhyāna samādhi fruition, two is the first dhyāna samādhi fruition, three is the desire realm samādhi fruition. The third dhyāna has four fruition attainments: one is the third dhyāna samādhi fruition attainment, two is the second dhyāna samādhi fruition attainment, three is the first dhyāna samādhi fruition attainment, four is the desire realm samādhi fruition attainment. The fourth dhyāna has five fruition attainments: one is the fourth dhyāna samādhi fruition attainment, two is the third dhyāna samādhi fruition attainment, three is the second dhyāna samādhi fruition attainment, four is the first dhyāna samādhi fruition attainment, five is the desire realm samādhi fruition attainment. The other supernormal powers are as explained in the Mahāyāna Śāstras.