In the handling of men's abilities there are many aspects, and in the quelling of rebellion there is not just one system. Establishing the teaching according to the capacities of beings [in Buddhism] is like properly using people's abilities [in governing the state]. Adjusting the remedy according to the disease is like the measures for quelling rebellion. "Quiescence (`samatha)" is like the job of bringing order to the vassals of the realm. "Contemplation of as-illusion (samaapatti)" is like the role of fending off outside armies. "Cessation (dhyaana)" is like the matter of handling affairs within the emperor's private domain. Following the directives of the king of enlightenment, at the break of day the wise general does not allow the thieves of consciousness to arise, and extinguishes objective defilement, quieting the faculties and observing the objective realm with detachment. These are the characteristics of quiescence. The wise minister and clever general carefully survey inner and outer and arouse the power of illusory transformation, creating various functions. These are the characteristics of "as-illusion contemplation." Following the master of the castle, who gathers and prepares the infantry, they listen for the commands of the prince, and within the domain there is silence; the sky is vast and clear. These are the characteristics of cessation meditation.

As for the distribution into twenty-five applications: There are some people who can do the job of keeping order inside the larger realm, but who cannot fend off outsiders or handle the affairs of the emperor's central domain. There are some who can assume the role of defending against outside attacks, but are unable to keep order within the realm, or handle the affairs of the central domain. There are some who can handle the affairs of the central domain, but who can neither fend off outside attack, nor keep order within the larger realm. These are comparable to the simple practice of the three meditations. Those who can first do the job of keeping order inside the realm, and next fend off external attack are like those who practice `samatha first and samaapatti next. Those who can first keep order inside the realm and then after handle the affairs of the central domain are like those who do `samatha first and dhyaana next. Those who can first keep order within the realm, next fend off external attacks and then finally handle the affairs of the central domain are like those who practice `samatha first, samaapatti next, and dhyaana last. Those who can first keep order within the realm, next handle the affairs of the central domain, and finally fend off external attacks are like those who practice `samatha first followed by dhyaana and then samaapatti. Those who can first keep order within the realm and then next simultaneously defend the borders and handle the central affairs are like those who practice `samatha first followed by simultaneous samaapatti and dhyaana. Those who can first simultaneously keep order within the realm and fend off attack, and subsequently handle the affairs of the central domain are like those who practice simultaneous `samatha and samaapatti first, followed by dhyaana. Those who can first simultaneously keep order within the realm and handle the affairs of the central domain and then fend off outside attacks are like those who practice simultaneous `samatha and dhyaana followed by samaapatti. These represent the first seven of the applications.

The subsequent fourteen can be understood in the same way. It is just that in the first seven, `samatha takes precedence over samaapatti and dhyaana. Then some come before, some after and some simultaneously. In the next seven, samaapatti has precedence and `samatha and dhyaana either come before each other, after each other or simultaneously. In the final seven, dhyaana has precedence, and `samatha and samaapatti either come before or after each other, or simultaneously, as with the others. If there is a person who can move from generalship to minister, handling both without obstruction, stabilizing movement and silencing speech, never missing in samaadhi, then this is comparable to the perfect practice of all three meditations. If you utilize people in this way then there will be no such thing as a "neglected Worthy" in your country. If disorder is quelled in this way then there will be no disorder not quelled. The Buddha's "no sentient being not responded to" and "no disease not treated" are the same as this. This is the same as "straightening the crooked without remainder." The skillful handling of expedient means can be seen in this. If you lack the wisdom eye, the characteristics of the twenty-five applications are somewhat difficult to clearly distinguish. But if they are arranged like this, does not the meaning become clear?

Now even though the principle only has a single taste, the teaching has a thousand variations. Setting up the teaching with many paths, they all return to a single destination. It is the same with the capacities of sentient beings. Although the gates they enter are various, the realm to which they arrive is the same. When you finally ascend the road of great enlightenment and you turn back to observe what you have done up to this point, then it will seem just like a dream. The saying "coming and going and observing the world is just like the affairs of a dream" is the same as this. The Buddha says "the teaching of the sutras is just like the finger pointing to the moon. If you also look at the moon, you will fully realize that the pointing finger is ultimately not the moon." Can we really call this an error? It is like bringing order to the country--once the realm is at peace then ruler and subject form a single body, inner and outer merge as one, and halls of litigation are turned into places for quiet contemplation. Halberds and shields are returned for use in digging the earth and cutting trees. At this time the name of unpraised goodness is exalted. How can there ever again exist the job of quelling disorder? This is truly the "governance of the six states" where there is already no disorder.