The meditative first door is meditation of martial arts’ Tao- supernatural power.
The meditative second door is meditation of impromptu speech.
The meditative third door is the deity’s meditation, or meditation of the deity’s power.
The meditative fourth door is meditation of human and heaven.
The meditative fifth door is meditation of isolated stillness.
The meditative sixth door is meditation of fairy Tao.
These six meditation subjects are formed by one’s desires and original causes. However many layers of error are built, that many layers of individuality are rooted. Because of errors in holding onto a particular field, there exist the six Tao, which are Deva, Human, Asura, Animals, Hungry Ghost, and the ultimate bottom: Hell.
When the practitioner enjoys meditation, aiming to focus on a specific field, then when he or she is about to die, his or her life will start to be transferred into a land of Deva, Human, Asura, or Hell. This metamorphosis happens in a place that is either pleasant or terrible, depending on the practitioner’s self-actioned consequences of reward or maltreatment respectively. It is same as the original cause of the above six doors: they comply with the preferences and expectations of the practitioner, who attaches himself or herself to a specified field matching his or her vows.
When one enjoyably practices meditation by holding onto martial arts’ Tao or supernatural power, one conceives, “My practiced-subject is the absolute highest truth, so that no other meditation subject can even compare.”
If a practitioner pleasantly performs meditation by the inclination of holding onto impromptu speech, he or she does not realize any meditation outside of this field, conceiving instead that his or her practiced subject is the absolutely highest truth, so that no other meditation subject can even compare to it.
Some practitioners agreeably intend the deity’s meditation or the meditation of the deity’s power, and they practice by holding onto prayers and expectations. They respectfully receive the deity’s supernatural efficacy and power, which is absolutely authentic, and their meditation is the highest form, so that no other meditation subject is more precious than it.
Another kind of practitioner enjoys the meditation of human and heaven. This practitioner practices meditation by holding onto expectations of disembodiment (the ability to lead one’s mind out of one’s physical body), which makes the spiritual consciousness light and flowing so that the practitioner can have direct contact with the devas. He or she also expects acute awareness of the Earth, longevity, and immortality, and obtains the saint’s intelligence. This practitioner recognizes that his or her field is the absolutely highest truth, and that no other meditation subject can compare to it.
When a practitioner enjoyably performs meditation by holding onto isolated stillness, he or she recognizes that the isolated dharma is a dharma subject, which can escape the human world and dissolve accumulated karma as well as fettered karma and thus achieve pure mind. However, this direction of practice is either unintentional or intentional, which leads to stillness in the fairy’s Tao or to separated stillness. This practitioner also falsely thinks that the acquired result of Buddha is nothing outside this stillness, and he or she realizes that his or her field is the absolute highest truth, so that no other meditation dharma subject can be outside the scope of this stillness.
There is also the practitioner who pleasantly intends meditation of the fairy’s Tao. He or she conceives of this meditation as liberation from the birth–death cycle, and this meditative sitting aims at training in focusing on a specific field. He or she admits that the fairy’s Tao is light-flowing, easy to practice, and easy to acquire. And the fairy’s place is happy and leisurely. Thus, this meditation is the absolute original truth, and no other meditation subject could compare with it.
The meditation subject’s six doors are supplies that are suitable to the demands of practitioners because the essential nature of meditation corresponds to each fixed thought, to false conceivability, to initial illusory thought, to knowledgeable rank, to attested individuality, and to light or heavy error, so it leads to the above formation. They are neither authentic enlightenment nor the dharma of immortal truth. Why? This is because holding onto a particular field uses the unreal ego that creates such existence. This is why the Buddha said, “You obtain what you desired. Meditative nature corresponds to one’s vow, which leads to the formation.”
THE FOLLOWING BRIEFS ARE:
SECT, PRINCIPLES, ESSENCE, AND THE USE OF THE SIX SUPRA MEDITATION SUBJECTS
 This karma already has been existed since the ancient time of no-beginning no-ending.