釋禪波羅蜜次第法門

EXPLANATION OF THE CULTIVATION AND REALIZATION OF SUPRAMUNDANE (UNCONTAMINATED) DHYANA

CONTEMPLATIVE DHYANA

There are two kinds of uncontaminated dhyana: the uncontaminated practice of antidotal contemplation and the uncontaminated practice of contemplating principle. The Mahasamnipata Sutra states: “There are two practices: the practice of conduct and the practice of wisdom.”

1/ The practice of conduct: This refers to the antidotal methods belonging to uncontaminated dhyana, such as the contemplation of the Nine Perceptions, the Eight Liberations, and so forth. This means contemplating phenomenal characteristics in order to counteract and eliminate the afflictions; hence it is also called “the uncontaminated practice of conduct.”

2/ The practice of wisdom: This refers to the Four Noble Truths, the Twelve Links of Dependent Origination, the correct contemplation of true emptiness, and so forth. This means contemplating ultimate principle and using wisdom to sever the contaminations and afflictions; hence it is also called “the uncontaminated practice of wisdom.”

Explanation of the uncontaminated antidotal practices:

The uncontaminated antidotal methods comprise nine Dharma gates:

– The Nine Perceptions

– The Eight Recollections

– The Ten Perceptions

– The Eight Liberations

– The Eight Spheres of Mastery

– The Ten Universal Spheres

– The Nine Successive Concentrations

– The Lion’s Vigorous Advance Samadhi

– The Transcendent Samadhi

– Generally speaking, these nine Dharma gates of dhyana are all antidotal methods of uncontaminated dhyana. Their meanings, from shallow to profound and in their successive order, are as explained previously in Fascicle 1.

Within these nine Dharma gates are two kinds of antidotal paths of the uncontaminated:

A. The Contemplation of Dissolution (the path of the dissolving method)

B. The Contemplation of Indestructibility (the path of the indestructible method)

A. THE CONTEMPLATION OF DISSOLUTION

It comprises contemplations such as:

*I- THE NINE PERCEPTIONS

*II- THE EIGHT RECOLLECTIONS

*III- THE TEN PERCEPTIONS

If these three methods are skillfully cultivated, the genuine uncontaminated state will be revealed, and one will attain the state of an arhat who follows the dissolving method (cultivating the contemplation of dissolution).

B. THE CONTEMPLATION OF INDESTRUCTIBILITY

It comprises dhyanas such as:

*IV- THE EIGHT LIBERATIONS

*V- THE EIGHT SPHERES OF MASTERY

*VI- THE UNIVERSAL SPHERES

*VII- THE NINE SUCCESSIVE CONCENTRATIONS

*VIII- THE LION’S VIGOROUS ADVANCE SAMADHI

*IX- THE TRANSCENDENT SAMADHI

If all these dhyanas are skillfully and fully cultivated, the genuine uncontaminated state will be revealed, and one will become an arhat who follows the indestructible method (cultivating the contemplation of indestructibility).

Now these Dharma gates will be explained together under the category of the Contemplation of Dissolution. These three methods are called the Contemplation of Dissolution because the practitioner detests the six sensual desires as though they were hostile bandits and therefore must cultivate the contemplation of the Nine Perceptions to counteract them. After contemplating the Nine Perceptions, although the craving and attachment associated with the six sensual desires have been eliminated, the mind often becomes fearful.

If the Eight Recollections are cultivated, this fear will naturally disappear. The mind of sensual desire will then have withered away, and fear will no longer remain. At this time, if the practitioner wishes to sever the fetters and afflictions within the Three Realms, it is necessary to cultivate the Ten Perceptions as well.

Once cultivation of the Ten Perceptions is accomplished, all the bandits of the fetters are swept away, and the fruit of arhatship is immediately realized.

Because the physical body of the Desire Realm has been dissolved for such a person, that person cannot fully cultivate the dhyanas of the Three Realms—such as contemplative dhyana, refining dhyana, perfuming dhyana, and cultivated dhyana—or realize the Three Knowledges and the Eight Liberations. Such a person is therefore called an arhat who follows the dissolving method.

QUESTION: What is the difference between the Nine Perceptions and the Ten Perceptions?

ANSWER: They are both different and not different.

– The difference is that contemplation of the Nine Perceptions is like binding the bandits, while contemplation of the Ten Perceptions is like killing them. Contemplation of the Nine Perceptions is like first beginning one’s training, while contemplation of the Ten Perceptions is like bringing that training to accomplishment.

Contemplation of the Nine Perceptions is the cause; contemplation of the Ten Perceptions is the result.

Therefore, a sutra states: “There are two gates to the Dharma of ambrosia: contemplation of impurity and mindfulness of breathing.”

– They are not different in that, if one skillfully cultivates contemplation of the Nine Perceptions, the Ten Perceptions are already complete within it. This meaning will be explained clearly in the following section.

They comprise:

*I- CONTEMPLATION OF THE NINE PERCEPTIONS

1. The perception of a bloated corpse

2. The perception of a decomposing corpse

3. The perception of a bloodstained and pus-filled corpse

4. The perception of a festering and putrefying corpse

5. The perception of a livid corpse

6. The perception of a devoured corpse

7. The perception of a scattered corpse

8. The perception of bones

9. The perception of a burned corpse

These nine contemplations are collectively called Perceptions because they are capable of transforming the mind. That is, contemplative perception has the power to transform deluded thoughts. Because sentient beings have long mistakenly clung to this physical body as clean and pure, they now contemplate and perceive it as impure; hence these are called Perceptions.

EXPLANATION OF THE NINE PERCEPTIONS

This is divided into four parts:

– Cultivation and realization

– Counteraction

– Inclusion of Dharma teachings

– Entry into the Path

CULTIVATION AND REALIZATION OF THE NINE PERCEPTIONS

First, the practitioner must observe the precepts with complete purity, thereby ensuring that the mind is free from remorse. Only then will it be easy to cultivate this contemplation and eliminate the bandits of the afflictions—craving and lust.

The practitioner should first contemplate a person at the onset of death. While that person is still speaking and conversing, a single exhalation fails to return, and the person immediately dies. The breath ceases entirely, the body becomes cold, and all sensation is gone. The family members are horrified; they weep, lament, and cry out to heaven and earth. They think: “Only moments ago we saw this person speaking, but now this person is dead. How terrifying!” No one can escape this. It is like the end of the world, when the entire world will be consumed by fire and nothing whatsoever will escape.

As the verse says:

Death means separation from cherished places and beloved people. Because all sentient beings possess life, they greatly fear it. Although they know that death is hateful and terrifying, they cannot escape it. Before long, this body of mine will certainly die, losing all awareness and discrimination and becoming no different from wood or stone. I should not now crave or cling to the five sensual desires, for I do not know when death will come. We are truly no different from animals such as cattle and goats. When such animals know that they are about to be killed, they panic, struggle, and bellow, yet they cannot awaken themselves. We have now obtained human bodies and can discern what is good and what is bad; why, then, do we not seek the deathless Dharma of ambrosia? As the verse says:

Knowing neither skillful means nor Dharma,
Nor how to study the Path and cultivate wholesome deeds.

Having now obtained a human body,
One merely indulges oneself without restraint,

After reflecting in this way, the practitioner then contemplates a beloved person, whether male or female, imagining that person’s body lying on the ground directly before him or her as a corpse. The practitioner enters concentration single-mindedly and contemplates this corpse. Great fear arises within the mind, thereby enabling the practitioner to eliminate craving, attachment, and clinging. The foregoing is a brief introduction to the method of contemplating the perception of death, which serves as the initial skillful means for the Nine Perceptions.

Furthermore, practitioners of the Nine Perceptions are also of two kinds:

– Those of sharp faculties

– Those of dull faculties

– A person of keen and sharp faculties need only mentally visualize the appearance of a bloated corpse and so forth to accomplish the contemplation.

– If a person’s faculties are dull and sluggish and mental visualization cannot be accomplished, that person must personally go to the place where a corpse lies and clearly observe the bodily signs from the moment of death until the corpse decays and disintegrates. The practitioner should attentively and carefully observe the corpse’s appearance, and then cultivate the visualization single-mindedly. When the object of contemplation is seen clearly and the mental visualization is accomplished, samadhi will be revealed. Thereafter, even after leaving the corpse, the practitioner will be able to see it whenever wishing to visualize it.

1. The perception of a bloated corpse

The practitioner approaches the corpse and sees the body swollen like a leather bag inflated with wind, utterly unlike the body it once was. This physical body now has no master; formerly, it lived under the direction of deluded, false consciousness—but where has that deluded consciousness now gone? All that can now be seen is a stiff, swollen corpse. The form of this body was once lovely and alluring, with rosy skin, red lips, white teeth, long hair, arched eyebrows, beautiful eyes and nose, a well-proportioned head and neck, and such a comely figure that it intoxicated, captivated, and deluded the minds of others. Yet now only a swollen corpse remains. Where is its beauty, when one cannot even distinguish whether its form is male or female?

Taking this image of the swollen corpse, the practitioner contemplates the person whom he cherishes and rebukes his own lustful mind: “This body is foul-smelling and swollen; its feces and urine are utterly filthy. How could I crave it and become intoxicated by attachment to it, thereby sinking into the three painful realms? My own body, too, will not escape death.” He should therefore single-mindedly enter right concentration and eliminate worldly craving and attachment.

2. Contemplation of Decay

The practitioner further contemplates the corpse after it has been scorched by the sun and blown upon by the wind. The body, arms and legs, head and brain, the six hollow organs, and the five solid organs all disintegrate and become scattered across the ground. The stench of urine and fecal impurities rises, and the signs of filth are fully exposed.

The practitioner thinks: “Is this what I once delighted in? Looking upon this corpse, what is there to love or cherish? Because of my ignorance, I was deceived by this putrid leather bag, like a moth rushing into a lamp, craving only its light and paying no heed to the calamity of the flame burning its body.

My own body, too, will not escape this condition.” He should therefore immediately enter right concentration single-mindedly and destroy the mind of craving and attachment.

3. Contemplation of Blood, Pus, and Putrefaction

The practitioner further contemplates the corpse after it has fallen apart and decayed, with blood and pus flowing everywhere. From head to foot it is defiled and impure, swollen and reeking, so that no one can approach it. He reflects: “Is this what I crave and delight in? When carefully contemplated, there is truly nothing here worthy of attachment. Only because of my ignorance and delusion have I sunk into this defilement and impurity. Where, then, is there anything beautiful? My own body, too, will not escape this condition.” He should therefore single-mindedly enter right concentration and cast off craving and attachment.

4. Contemplation of Festering Putrefaction

The practitioner contemplates the corpse after it has endured rain, sunlight, wind, and frost. As the days pass, maggots arise from the corpse’s nine orifices, blood and pus flow out, and the skin and flesh decompose into a pulpy mass spread across the ground, causing the stench to grow ever stronger. He thinks: “Is this what I cherish? This corpse once possessed the beautiful form that intoxicated me, but now it is as filthy and foul-smelling as feces. How could one cling to it? My own body, too, will not escape this condition.” He should therefore single-mindedly enter right concentration and cast off worldly craving and attachment.

5. Contemplation of Bluish Discoloration

The practitioner further examines the corpse and sees that its blood and pus have completely dried. Transformed by the sun and wind, the corpse’s skin and flesh become yellow, red, and dark purple, while the stench grows still stronger. The practitioner thinks: “Is this what I delighted in? Where are those peach-blossom hues that once deceived and bewitched me? My own body, too, will not escape this condition.” He should therefore single-mindedly enter right concentration and destroy worldly craving and attachment.

6. Contemplation of Being Devoured

The practitioner further examines the corpse as maggots and insects burrow into and gnaw at it, while birds, beasts, wild dogs, and others fight over it, biting and tearing it apart. The body is shattered and scattered in a dreadful sight. The practitioner thinks: “Is this what I delighted in? Formerly this body was clean in appearance and magnificently adorned, causing me to become infatuated with it. Now, seeing it disintegrated, where has its former beauty gone? It is truly repulsive. My own body, too, will not escape this condition.” He should therefore single-mindedly enter right concentration and destroy worldly craving and attachment.

7. Contemplation of Scattering

The practitioner further contemplates the corpse being fought over by birds and beasts, its body torn apart and then scorched by the sun and wind, its bones, skull, and brain separated and strewn about in disorder. The practitioner thinks: “Is this what I delighted in? Where has its form gone? My own body, too, will not escape this condition.” He should therefore single-mindedly enter right concentration and eliminate worldly craving and attachment.

8. Contemplation of Bones

The practitioner contemplates the corpse and sees that all its flesh is gone, leaving only a heap of white bones. There are two kinds:

– One sees many joints of bones still connected together.

– One sees bones scattered in many places.

The bones are also of two kinds:

– Bones to which a little blood and flesh still adhere.

– Bones as white as conch shells.

The practitioner thinks: “Is this the person in whom I delighted? It is merely a heap of skull and bones like bricks and tiles, truly dreadful. The beautiful form and soft sensations have entirely vanished, and my own body, too, will not escape this condition.” He should therefore single-mindedly enter samadhi and eliminate worldly craving and attachment.

9. Contemplation of Burning

The practitioner sees a corpse in a forest, among thickets, or elsewhere, being burned. Some corpses are burned with their intestines protruding, while foul-smelling smoke rises in a terrifying manner. Or one sees only white bones being burned as fierce flames blaze up; when the fire goes out, only a heap of ashes remains.

Even if the body is neither burned nor buried, after a long time it will likewise become dust and ashes. The practitioner thinks: “Is this the person in whom I delighted? Formerly this body was perfumed with musk and incense, adorned with powder and rouge; its skin was smooth and its speech gentle, causing people’s minds to become intoxicated.

Now it has entirely vanished—where has it gone? My own body, too, will not escape this condition.” He should therefore single-mindedly enter right concentration and eliminate worldly craving and attachment.

COUNTERACTING THE NINE CONTEMPLATIONS

After the practitioner has mastered the contemplation of the Nine Contemplations, he must contemplate them repeatedly so that the practice of contemplation becomes thoroughly熟? No, let's correct.

f) Desire for the characteristics of a person: Some people are not attached to the five kinds of desire above, yet they cling to the characteristics of a person, whether male or female. Although they encounter the five kinds of desire above, if the person is not someone they love, they remain unattached. But if they meet someone who pleases them, they may sacrifice both their life and worldly possessions for that person.

These six desires deceive and delude sentient beings, causing them to wander in birth and death, sink into the three evil destinies, and remain unable to attain liberation.

If one skillfully cultivates the Contemplation of the Nine Perceptions as an antidote and destroys the bandits of the six desires, the six desires will be shattered and one will swiftly realize nirvana.

Why is this so?

– First, contemplate the Perception of Death to eliminate the two kinds of desire concerning Demeanor and Speech.

– Next, contemplate the Perception of Decay, the Perception of Swelling, and the Perception of Being Devoured to eliminate desire for Physical Appearance.

– Contemplate the Perception of Being Smeared with Blood, the Perception of Bluish Discoloration, and the Perception of Festering and Putrefaction to eliminate desire for Complexion.

– Contemplate the Perception of Bones and the Perception of Burning to eliminate desire for a Delicate Physique.

– Contemplate the Nine Perceptions to eliminate Miscellaneous Desire and desire for the Characteristics of a Person.

– The Perception of Being Devoured, the Perception of Scattering, and the Perception of Bones also eliminate desire for the Characteristics of a Person.

In the contemplation of scattered white bones, one no longer perceives a person to whom attachment could arise. Because the Contemplation of the Nine Perceptions has the power to eliminate the affliction of sensual desire, the three poisons of greed, anger, and delusion also wither away. It can shake the ninety-eight (98) mountains of fetters; the power of cultivation gradually advances, and through the power of the vajra samadhi, one smashes the mountains of fetters and realizes the fruits of the paths of the Three Vehicles.

Although the Nine Perceptions constitute a contemplation of impurity, they have the power to accomplish a great purpose. It is like a corpse floating upon the great ocean: if someone falls into the sea and clings to the corpse, that person can thereby reach the shore.

CLASSIFICATION OF THE NINE PERCEPTIONS

The Contemplation of the Nine Perceptions pertains to the form skandha and perception skandha of a body in the Desire Realm. It is a small part of mindfulness of the body, belonging to Desire-Realm concentration or to the first and second dhyanas. If the mind of one cultivating meditative concentration remains scattered and has not yet become free from thoughts of sensual desire, that person is bound by the Desire Realm.

After becoming free from thoughts of sensual desire, one enters concentration of the Form Realm. When a practitioner cultivates the eight contemplative perceptions, such as swelling and so forth, these pertain to Desire-Realm concentration and the first and second dhyanas. If contemplations such as the perception of white bones are perfected, they pertain to Desire-Realm concentration and the first, second, and fourth dhyanas.

However, because the third dhyana contains a great abundance of pleasurable feeling, the Contemplation of the Nine Perceptions cannot be cultivated there.

ENTERING THE PATH THROUGH THE NINE PERCEPTIONS

There are two cases in the cultivation of the Contemplation of the Nine Perceptions:

1. If one cultivates contemplation directly upon phenomenal characteristics, one can only subdue the two kinds of afflictions of the Desire Realm. Afterward, one must additionally cultivate the Contemplation of the Ten Perceptions to eliminate the delusions of views and the delusions of thought before one can realize the fruit of arhatship.

2. If one skillfully cultivates the Contemplation of the Nine Perceptions and, through phenomenal characteristics, enters the underlying principle, one has thereby also fulfilled the Ten Perceptions and need not cultivate them separately. Why? The practitioner contemplates a person who is about to die: while the person is still seen speaking and conversing, the breath suddenly ceases; the body gradually becomes cold, swells, putrefies, disintegrates, and so forth. As each state undergoes transformation, the practitioner immediately awakens to the principle of impermanence.

The practitioner reflects: “If I cling to the body, when impermanence arrives and the body disintegrates, this is suffering. If the physical body is impermanent, painful, and not under one’s control, this is non-self. Since the body is impermanent, impure, painful, and non-self, what is there in this world worthy of craving and attachment?” The practitioner must contemplate the physical body in this way to attain awakening.

The practitioner further contemplates food in the mouth, mixed with fluids descending from the brain and blended with saliva to produce a flavor that can be swallowed. It is no different from food that has been spat out; once swallowed into the stomach, the food turns into filthy excrement. This is called the Contemplation of the Perception of the Impurity of Food.

– Further, use the Contemplation of the Nine Perceptions to contemplate how the body constantly changes and is impermanent, perishing from thought-moment to thought-moment. This is the Contemplation of the Perception of Death.

– Use the Contemplation of the Nine Perceptions to relinquish worldly sensual pleasures, knowing that severing the afflictions is peace and quiescence. This is called the Perception of Cessation.

– Use the Contemplation of the Nine Perceptions to prevent the afflictions. This is called the Perception of Dispassion.

– Use the Contemplation of the Nine Perceptions to become disenchanted with the world, knowing that when the five skandhas have ceased and will never arise again, there is peace. This is called the Perception of Extinction.

If a practitioner skillfully cultivates the Contemplation of the Nine Perceptions, the Ten Perceptions are thereby fulfilled. One can eliminate the delusions of views and the delusions of thought and will certainly accomplish the fruits of the paths of the Three Vehicles.

A Mahayana sutra records: “If one skillfully cultivates the Nine Perceptions, one opens the Dharma gate of mindfulness of the body. Mindfulness of the body opens the other three gates of mindfulness, thereby completing the Four Foundations of Mindfulness. The Four Foundations of Mindfulness open the thirty-seven factors conducive to awakening.” The thirty-seven factors conducive to awakening open the gate of nirvana. Through realizing and entering nirvana, all suffering, sorrow, and grief come to an end.

Out of compassion for sentient beings, although bodhisattvas cultivate the Contemplation of the Nine Perceptions and are able to enter nirvana, they do not cling to the fruit of realization. Why? If form contained no characteristic of Flavor (the object experienced by the five faculties), sentient beings would not become attached to form.

If form contained no characteristic of freedom, there would now be no need to contemplate form in order to attain liberation. Because form contains Flavor, sentient beings cling to form; because form contains the characteristic of liberation, sentient beings can contemplate form and thereby attain liberation. Yet Flavor is not the characteristic of freedom, nor is freedom the characteristic of Flavor.

Apart from Flavor, there is no locus of liberation; apart from the locus of liberation, there is no characteristic of Flavor. One should therefore know that form neither binds nor liberates. At this time, the bodhisattva is neither swept along by the current of birth and death nor realizes and enters nirvana.

Yet because the bodhisattva’s mind of great compassion embraces all sentient beings, within this contemplation of impurity the bodhisattva also accomplishes all Buddha-Dharmas. The Larger Prajnaparamita Sutra records: “The Nine Perceptions are themselves the Mahayana practices of the bodhisattva.”

*II- THE EIGHT RECOLLECTIONS

(Eight Dharmas that should always be kept in mind)

They comprise:

1. Recollection of the Buddha

2. Recollection of the Dharma

3. Recollection of the Sangha

4. Recollection of the Precepts

5. Recollection of Renunciation

6. Recollection of the Devas

7. Recollection of Anapana

8. Recollection of Death

These eight Dharmas are collectively called the Eight Recollections. Because one single-mindedly keeps these Dharmas in mind, gathering one’s mindfulness without forgetting them, they are called Recollections.

EXPLANATION OF THE EIGHT RECOLLECTIONS

This is divided into three parts: The Dharma Gate of the Eight Recollections
Cultivation and Realization of the Eight Recollections
Entering the Path Through the Eight Recollections

THE DHARMA GATE OF THE EIGHT RECOLLECTIONS

Disciples of the Buddha who dwell in an aranya, an open wilderness, or desolate mountains and forests skillfully cultivate the Contemplation of the Nine Perceptions regarding an impure corpse. Becoming disenchanted with that body, they think: “Why do I remain every day in this impure, foul-smelling skin-bag?” At that time, the practitioner’s mind naturally becomes frightened and the hairs of the body stand on end. Evil maras may also manifest various forms to terrify the practitioner, seeking to make the practitioner retreat from the resolve for the path. Therefore, one must recollect the Buddha.

Following the Nine Perceptions, the method of the Eight Recollections is explained, chiefly for the purpose of eliminating fear.

A sutra records: “The Buddha taught the bhiksus: When dwelling in a desolate place, if fear arises in your minds, you should at that time recollect the Buddha, and the fear will immediately be eliminated. If you do not recollect the Buddha, you should recollect the Dharma, and the fear will immediately be eliminated. If you do not recollect the Dharma, you should recollect the Sangha, and the fear will immediately be eliminated.” One should therefore know that these three methods of recollection were taught for the purpose of eliminating fear.

QUESTION: The reason these three methods of contemplative recollection were taught was to eliminate fear. What, then, is the purpose of the remaining five recollections?

ANSWER: If a bhikshu himself practices giving and observes the precepts, fear will immediately be dispelled. Why is this so? If a bhikshu breaks the precepts, he fears falling into hell. If his mind is miserly and stingy, he fears falling into the realm of hungry ghosts and suffering poverty. Therefore, the bhikshu reflects: “I observe the precepts purely and practice giving, so I should rejoice, for the reward of the devas is attained through observing the precepts and practicing giving, and I too possess such merit.” Thus, recollection of the devas can prevent fear from arising. Among the sixteen practices, the single practice of mindfulness of counting the breath can eliminate even subtle mental activity (deluded thoughts), how much more so fear, which belongs to coarse mental activity.

Recollection of Death: This means being mindful that the body of the five skandhas consists of thoughts arising and ceasing and, from the moment of birth, has always traveled together with death; why, then, should I fear death?

Thus, although these five recollections are not discussed separately, they serve precisely to eliminate fear. Why is this so? It is very difficult to dispel fear by recollecting other merits, whereas it is easy to dispel fear by recollecting one’s own merits. Therefore, no other five recollections are separately discussed.

CULTIVATION AND REALIZATION OF THE EIGHT RECOLLECTIONS

1. Recollection of the Buddha

If a practitioner cultivates in the wilderness and fear arises within, the practitioner should recollect the Buddha. One should remember that the Buddha fully possesses the ten epithets(1): Tathagata, Arhat, Samyak-sambuddha, Bhagavan, and so forth; the thirty-two excellent marks, the eighty minor characteristics, the Ten Powers, the Four Fearlessnesses, and the Eighteen Distinctive Qualities. The Buddha possesses immeasurable spiritual powers and luminous wisdom and is able to liberate immeasurable sentient beings throughout the ten directions. The Buddha is my Great Teacher; he protects and rescues all beings. Why, then, should I be afraid? When the practitioner recollects in this way with one-pointed mind, fear is immediately dispelled.

2. Recollection of the Dharma

The practitioner recollects that the Buddha’s teaching is the “Dharma that skillfully leads forth,” which “yields its fruit in this very life, is free from all burning afflictions, does not await a future time, leads to the place of well-being, and is penetrated without obstruction.”

– Skillfully leads forth: It skillfully explains the ultimate truth and conventional truth without contradiction. This Dharma enables one to depart far from attachment to the two extremes.

– Yields its fruit in this very life: None of the teachings of non-Buddhist paths enable one to cultivate and attain the fruit of the path in this very life; this is found only in the Buddha’s teaching. Through causes and conditions that successively give rise to one another, pure observance of the precepts causes the mind to be free from remorse. Because the mind is free from remorse, joy arises in body and mind. Because the mind is joyful, one attains ease. When the mind is at ease, it can be collected. Because the mind is collected, true wisdom arises. Because true wisdom is attained, one becomes disenchanted with the world. Through disenchantment, one departs far from sensual desire. Through departing far from sensual desire, one attains liberation. Through the fruition of liberation, one realizes nirvana. Therefore, it is said to yield its fruit in this very life.

– Free from burning afflictions: There is no longer greed, anger, delusion, or the burning torment of birth-and-death and afflictions.

– Does not await a future time: When followers of non-Buddhist paths receive the essential teachings, they must await the proper time. The Buddha’s Dharma is not so; it is like dry firewood that bursts into flame as soon as it meets fire, without awaiting a future time.

– Leads to the place of well-being: If one practices according to the Buddha’s Dharma, one will certainly attain the blissful rewards of the human and heavenly realms, up to the nirvana-fruit of the Three Vehicles.

– Penetrated without obstruction: Through attaining the Three Dharma Seals, one penetrates freely and without obstruction.

The practitioner reflects: “Since I cultivate such a Dharma, what is there to fear?” Because the practitioner recollects with one-pointed mind, fear naturally vanishes.

3. Recollection of the Sangha

The practitioner should recollect the Sangha. The members of the Sangha are disciples of the Buddha and fully possess the fivefold Dharma-body(2). Among them are the twenty-seven ranks of sages and noble ones, and those of the Four Approaches and Four Fruits(3).

They are worthy of reverence and deserving of offerings from devas and humans, and are the unsurpassed field of merit in the world. These are the shravaka Sangha, the pratyekabuddha Sangha, and the bodhisattva Sangha. They have realized immeasurable spiritual powers and wisdom and are able to rescue sentient beings from suffering and calamity.

The practitioner reflects: “The noble members of the Sangha are my true friends; what have I to fear?” When the practitioner recollects in this way with one-pointed mind, fear is naturally dispelled.

4. Recollection of the Precepts

The practitioner should recollect the precepts with one-pointed mind, for the precepts have the power to prevent all evil and lead to security and peace.

There are two kinds of precepts:

a) Outflow-bound precepts: These are divided into two kinds: the precepts of disciplinary restraint and the precepts associated with samadhi.

– The precepts of disciplinary restraint have the power to prevent all evil; therefore, the body attains security and peace.

– The precepts associated with samadhi have the power to prevent afflictions from arising; therefore, the mind attains peace and ease.

b) Outflow-free precepts: These have the power to destroy the root of ignorance and all evil; therefore, one attains the peace and bliss of liberation. The practitioner reflects, “Since I cultivate such precepts, what is there to fear?” Through one-pointed recollection, fear naturally vanishes.

5. Recollection of Renunciation

The practitioner should recollect relinquishment.

There are two kinds of relinquishment: relinquishing through giving and relinquishing the afflictions.

Relinquishment through giving is also divided into two kinds: relinquishing material possessions and giving the Dharma. Both are called relinquishment, and they are the very foundation of all wholesome dharmas. The practitioner reflects: “From the time I was born until now, I too have performed such meritorious acts of relinquishment and giving; what, then, have I to fear?” When the practitioner recollects in this way with one-pointed mind, fear naturally vanishes.

6. Recollection of the Devas

The practitioner should recollect the heaven of the Four Great Kings, up to the Heaven of Devas Who Exercise Control over the Creations of Others, and so forth. The beings of these heavens planted many roots of goodness in previous lives, such as observing the precepts, practicing giving, and so forth; therefore, they were born in the heavens, where they enjoy bliss day and night and protectively keep us in mind through wholesome Dharma.

One should further recollect that there are four kinds of heaven:

– Heaven by designation (heaven within the mundane world): This refers to the great kings of the various nations throughout the worlds of the ten directions. Although they live in the human realm, they enjoy blessings like those of heaven.

– Heaven by birth: All sentient beings who cultivate the Five Precepts and Ten Wholesome Actions receive the reward of birth in the heavens of the Desire Realm, Form Realm, and Formless Realm.

– Pure heaven: This refers to the heavenly state of shravakas and pratyekabuddhas who have severed the afflictions, attained great spiritual powers, gained sovereign freedom in transformation, and become pure and undefiled.

– Heaven born of meaning: This refers to the heavenly state of bodhisattvas of the Ten Abodes, who skillfully comprehend the meanings of all dharmas.

The practitioner reflects: “The rewards of these heavenly states are all pure. If I have cultivated wholesome dharmas such as giving and observing the precepts, then when I relinquish this recompense-body, I will certainly be born in heaven. What, then, have I to fear?” When the practitioner recollects in this way with one-pointed mind, fear naturally vanishes.

7. Recollection of Anapanasati (Mindfulness of Breathing):

As explained in the first practice of the Sixteen Extraordinary Victories in the preceding chapter, if fear arises in the practitioner’s mind, the practitioner should remember to regulate the breath, concentrate on the inhalations and exhalations, and count from 1 to 10; then the six spirits will return to composure. When the practitioner remains one-pointedly mindful of the breath in this way, fear naturally vanishes.

8. Recollection of Death:

There are two causes of death:

– Death when the lifespan comes to an end.

– Death brought about by external causes and conditions. The practitioner reflects: “These two possibilities constantly accompany this body. If another person does not kill it, it will nevertheless die on its own. What, then, is there to fear? It is like a courageous warrior charging into battle, vowing to die rather than flee; his mind is peaceful and unafraid.” Through one-pointed recollection in this way, fear is immediately dispelled.

The method of contemplating the Eight Recollections as an antidote to fear has been briefly presented above. The characteristics of the Eight Recollections are distinguished and explained at great length in the Mahayana.

EIGHT RECOLLECTIONS FOR ENTERING THE PATH

As stated in the preceding section, the Eight Recollections are methods for eliminating fear and various obstacles. It is now explained that skillfully cultivating the Eight Recollections is itself the path of entry into the Way.

The explanation of the Eight Recollections for entering the Path is divided into two parts:

1. Entering the Path through sequential cultivation

2. Entering the Path through each individual recollection

1. Entering the Path through sequential cultivation:

A practitioner who wishes to eliminate the affliction of the passions and seek liberation should recollect eight things:

Recollection means mindful remembrance:

– The Buddha is the Great King of Physicians.

– The Dharma is the excellent medicine that cures illness.

– The Sangha are the physicians who examine the illness.

– The precepts are the dietary prohibitions observed by the patient.

– Renunciation is like nourishment.

– Recollection of the devas is like the sick body nearing recovery.

– Contemplation of the incoming and outgoing breath is like the arising of meditative concentration.

– Recollection of death is awakening to the principle of the Four Noble Truths and impermanence. If the illness of the three realms is completely ended, one attains

the noble fruition.

2. Entering the Path through each individual recollection

– Recollection of the Buddha: This is the Buddha-recollection samadhi. The characteristics of entering the Path are explained in scriptures such as the Manjusri Prajnaparamita Sutra(4), and so forth.

– Recollection of the Dharma: As recorded in the sutras: “The Dharma is the Teacher of all Buddhas.” Teachings such as the Four Noble Truths, the Twelve Links of Dependent Origination, the Six paramitas, and the true characteristic of the Middle Way are all methods for entering the Path.

– Recollection of the Sangha: As explained in the Avalokitesvara Samadhi Sutra, the Medicine King Sutra, and so forth.

– Recollection of the Precepts: As explained in the ten precepts discussed above.

– Recollection of Renunciation: As in the characteristics of entering the Path explained in the Mahayana

and in dana-paramita.

– Recollection of the Devas: The deva of ultimate truth itself constitutes the characteristic of entering the Path.

– Recollection of the Breath: The characteristics of entering the Path are fully explained in the Meditation of Penetrating Illumination.

– Recollection of Death: Its meaning is as explained in the section on

the perception of death.

It should be understood that, among these Eight Recollections, one need only cultivate whichever single recollection one chooses in order to enter the Path; it is unnecessary to cultivate the other recollections. Nevertheless, because bodhisattvas seek the Buddha Way, they practice the Eight Recollections without allowing the mind to cling to dharmas. With a mind of great compassion, they extensively cultivate the Dharma gates as skillful means for transforming and liberating sentient beings. It should therefore be understood that the Eight Recollections are a Dharma of Mahayana bodhisattvas.

Notes to Fascicle 9A:

(1) The ten great epithets: the ten honorific titles extolling the virtues of the Buddhas: Tathagata (Tathagata), Worthy of Offerings, Perfectly and Completely Awakened One (Samyak-sambuddha), Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One (Bhagavat).

(2) The fivefold Dharma body: the five kinds of merit perfectly present within the intrinsic nature of a Buddha and an arhat. They comprise:

a) Body of precepts: freedom from the faults of the three kinds of karma.

b) Body of concentration: the true mind is quiescent and unmoving.

c) Body of wisdom: fundamental wisdom; the essence of the true mind is perfectly luminous and thoroughly comprehends the nature of all dharmas.

d) Body of liberation: the Dharma body, liberated from all bonds.

e) Body of the knowledge and vision of liberation: realizing and knowing that one’s intrinsic nature has always been undefiled and is truly liberated. “Component” means “cause,” because these five are the causes for forming the body and are therefore called “components”; “Dharma” is the intrinsic nature of one beyond learning and is the pattern according to which the body is formed, so “Dharma” means intrinsic nature and rule; “body” is the substance of the Buddhas, in which virtues are accumulated, and therefore “body” also carries the meaning of accumulation.

(3) The twenty-seven classes of sages and noble ones of the Four Approaches and Four Fruitions: these comprise the eighteen trainees belonging to the four approaches and the first three fruitions, together with the nine classes of arhats beyond learning.

According to the Satyasiddhi-sastra, the twenty-seven classes are: those who practice in accordance with faith, those who practice in accordance with the Dharma, those who practice signlessness, those who have attained the fruit of stream-entry, those approaching once-returning, once-returners, those approaching non-returning, those who attain nirvana in the intermediate state, those who attain nirvana after birth, those who attain nirvana with exertion, those who attain nirvana without exertion, those who delight in wisdom, those who delight in concentration, those who turn from the mundane, those who attain nirvana in the present life, those liberated through faith, those who have attained vision, bodily witnesses, those characterized by susceptibility to regression,

those characterized by self-protection, those characterized by death, those characterized by abiding, those characterized by capacity for advancement, those characterized by immovability, those characterized by liberation through wisdom, those characterized by liberation in both respects, and those characterized by non-regression.

According to the Field of Merit Sutra in the Madhyama Agama, however, the twenty-seven classes are: followers through faith, followers of the Dharma, those liberated through faith, those who have seen the Path, bodily witnesses, those who pass from family to family, those with only one more rebirth, those approaching stream-entry, those who have attained stream-entry, those approaching once-returning, those who have attained once-returning, those approaching non-returning, those who have attained non-returning, those who attain nirvana in the intermediate state, those who attain nirvana after birth, those who attain nirvana with exertion, those who attain nirvana without exertion, those who progress upstream to the highest realm of form, those of the reflective Dharma,

those of the Dharma of advancement, those of the immovable Dharma, those of the regressive Dharma, those of the non-regressive Dharma, those of the protective Dharma, those of the Dharma of true abiding, those liberated through wisdom, and those liberated in both respects.

(4) The Manjusri Prajnaparamita Sutra: two fascicles, translated by the Funan monk Mandrasena and compiled in 503 during the Liang dynasty in China. It is included in volume 8 of the Taisho Tripitaka.

This sutra discusses the ungraspability of the single characteristic, the inconceivable characteristic of the field of merit, and teachings concerning the samadhi of the adornment of the single characteristic as expounded by Manjusri, as well as the Buddha and the world of sentient beings.

*III- TEN PERCEPTIONS

The Ten Perceptions are ten methods of contemplation, comprising:

1. Perception of impermanence

2. Perception of suffering

3. Perception of non-self

4. Perception of the impurity of food

5. Perception that nothing in the entire world is delightful

6. Perception of death

7. Perception of impurity

8. Perception of abandonment

9. Perception of dispassion

10. Perception of cessation

EXPLANATION OF THE TEN PERCEPTIONS

This is divided into three parts:

Explanation of their stages

Explanation of cultivation and realization

Explanation of entry into the Path

EXPLANATION OF THEIR STAGES

In Buddhism, the teachings are divided into the Three Paths, namely, the three stages of sravakas and bodhisattvas.

– Path of Seeing: The stage at which one first sees the true principle and eliminates the delusions of views(1).

– Path of Cultivation: The stage at which one continually cultivates and eliminates the delusions of thought(2).

– Path Beyond Learning: The stage at which all delusions have been eliminated and one is liberated from bondage.

The stages of these ten methods of contemplation are explained in terms of these three stages. Why is this so? When a practitioner contemplates the dissolution of dharmas while still at the stage of dry wisdom, one contemplates fire burning the white bones into ashes. One then possesses all the merit and power needed to subdue the passions and fetters, just as when contemplating the Nine Perceptions.

The practitioner now cultivates all three contemplative perceptions:

– Impermanence

– Suffering

– Non-self

This means that the practitioner has already contemplated and encompassed all the contemplative perceptions, for the practitioner seeks to destroy the sixty-two kinds of inverted views, enter the stage of the Path of Seeing, and realize the fruit of stream-entry.

Next, the practitioner cultivates four contemplative perceptions:

– Perception of the impurity of food

– Perception of death

– Perception of impurity

– Perception that the world is not delightful

Here, stream-enterers and once-returners enter the stage of the Path of Cultivation. Because they seek to eliminate the Five Lower Fetters(3) and realize the fruit of non-returning, these four contemplations of the phenomenal characteristics of specific objects(4) are taught to assist practitioners in perfecting right contemplation and eliminating the delusions of thought belonging to the desire realm.

Afterward, the practitioner continues to cultivate the three contemplative perceptions of abandonment, dispassion, and cessation, because non-returners who wish to advance toward arhatship enter the stage of the Path Beyond Learning in order to eliminate craving for the form and formless realms and realize the fruit of arhatship.

In cultivating the contemplations of the Ten Perceptions, their stages must first be explained by means of the Three Paths. They will become clear in the following explanation of cultivation and realization.

EXPLANATION OF CULTIVATION AND REALIZATION

1. Perception of impermanence

The practitioner contemplates all conditioned dharmas as impermanent. Because the object of contemplation corresponds with wisdom, this is called the perception of impermanence. Why is this so? All conditioned dharmas continually arise and cease and depend upon causes and conditions. They neither increase nor accumulate; when arising, they come from nowhere, and when ceasing, they go nowhere. Therefore, they are called impermanent.

Impermanence is of two kinds:

– The impermanence of sentient beings

– The impermanence of the world

a) The impermanence of sentient beings

The practitioner contemplates that their own body and all sentient beings arise from the union of the parents’ reproductive essences. The physical body and mind are continually arising, ceasing, and changing until old age and death, never pausing even momentarily. Why is this? Because all conditioned dharmas are subject to the three characteristics: arising, abiding, and ceasing. Through the changes of these three characteristics, one knows that all dharmas are impermanent.

Because of craving and the desire to live, sentient beings revolve through the various paths of the Six Destinies. Because of craving that leads to death, sentient beings undergo birth and death throughout the various paths of the Six Destinies. Such impermanent change proceeds swiftly from moment to moment, never pausing even briefly. Thus, one knows that all sentient beings are impermanent.

b) The impermanence of the world

As the verse says:

When the world is destroyed,

The earth, trees, and grasses all perish.
The great ocean and Mount Sumeru also disappear.

The palaces of the devas are utterly consumed by fire.

At such a time, where in the world is anything permanent?

Furthermore, as the Buddha taught, the contemplation of impermanence is of two kinds: with remainder and without remainder.

– With remainder: when all people and material things have perished, only their names remain.

– Without remainder: when all people and material things have entirely vanished, even their names no longer exist.

Why is this? If it is said that, because of the three characteristics of arising, abiding, and ceasing, all conditioned dharmas are impermanent, the three characteristics themselves are originally empty; how, then, can there be the designation “impermanent”? When the characteristic of arising is present, the characteristics of abiding and ceasing are absent; apart from the characteristic of arising, there are likewise no characteristics of abiding and ceasing. If the characteristics of abiding and ceasing were present at the time of arising, it could not be called the characteristic of arising, because arising and ceasing would then be mutually contradictory characteristics.

If it is said that the characteristic of arising is absent while the characteristics of abiding and ceasing are present, this also destroys the definition of all three characteristics. If there is no characteristic of arising, then the characteristic of ceasing likewise has nothing to cease.

Therefore, none of the three characteristics—arising, abiding, and ceasing—can be apprehended. If the three characteristics do not exist, why speak of impermanence? If the practitioner clearly knows that the characteristic of impermanence is also empty, they have thereby seen the Noble Path. This is called the perception of impermanence.

QUESTION: If so, why did the Buddha teach that impermanence is a Noble Truth?

ANSWER: It was taught as an antidote to destroy the inverted view that clings to dharmas as permanent. Yet one should not cling to impermanence as real either, for if one clings to impermanent dharmas as real, one falls into the view of annihilation.

Furthermore, the contemplation of impermanence with remainder has already been explained in the Sixteen Excellent Practices and the Meditation of Penetrating Illumination. The contemplation of impermanence without remainder will be discussed extensively in the explanation of the practice of wisdom.

QUESTION: When one first cultivates the noble practice, why did the Buddha teach the contemplation of impermanence first?

ANSWER: Before seeing the Path, all ordinary beings consider their own practices good and correct. Some say that observing the precepts is most important; some regard extensive learning as most important; some say that practicing the dhutanga austerities is most important; some say that meditative concentration is most important, and so forth. Thus, everyone cherishes their own practice as precious but is unwilling to strive diligently in seeking nirvana.

The Buddha exhorts sentient beings to cultivate meritorious qualities for the purpose of proceeding toward the factors of the path to nirvana(5). To contemplate and see that all dharmas are impermanent is itself true nirvana. For reasons such as these, although the Buddha knew that all dharmas are empty, he nevertheless taught the contemplation of the perception of impermanence.

2. Perception of suffering

The practitioner gives rise to this thought: “If all dharmas with remainder are impermanent and subject to change, this is the perception of suffering.” Why is this? Because the six sense faculties make contact with the six external sense objects, together producing the six consciousnesses; the six consciousnesses give rise to three kinds of feeling: painful, pleasant, and neutral.

– Painful feeling: There are eight kinds—birth, aging, illness, death, the suffering of separation from what one loves, the suffering of not obtaining what one seeks, the suffering of encountering what one hates, and the suffering of the blazing five skandhas. These eight are collectively called painful feelings. In terms of actual circumstances, the nature of these eight kinds of painful feeling is suffering; therefore, all sentient beings dislike and do not desire them.

– Pleasant feeling: These are pleasurable sensations agreeable to one’s disposition, and therefore all sentient beings like and desire them. If a mind of craving and attachment to pleasure arises, that pleasure will be destroyed when worldly conditions change through impermanence. After those pleasures have vanished, the mind immediately feels pain, and in the future one must also endure painful feelings in the hells, among animals, hungry ghosts, and so forth. All these realms of suffering arise from the mind’s pursuit of pleasure. One should therefore know that pleasant feelings are themselves suffering.

– Neutral feeling: These are feelings that are neither painful nor pleasant, neither grasped nor rejected. Yet, when examined according to principle, they too are in reality governed by impermanence, shifting, changing, and oppressing one. Therefore, this neutral feeling is also great suffering.

When the practitioner contemplates all three kinds of feeling in this way, they see that none of the pleasures within the Three Realms are worthy of the mind’s craving and attachment. On the contrary, the practitioner feels disenchantment and fear. This is therefore called the perception of suffering.

QUESTION: If impermanence is suffering, then the Noble Truth of the Path, being a conditioned and impermanent dharma, should also be suffering, should it not?

ANSWER: Although the Noble Truth of the Path is impermanent, it has the capacity to extinguish suffering, and it no longer gives rise to a mind defiled by attachment to the five sensual pleasures. Moreover, it accords with such wisdoms as emptiness and non-self. Therefore, the contemplation of impermanence in relation to the Noble Truth of the Path concerns impermanence alone and does not entail suffering.

3. Perception of non-self

The practitioner reflects and examines that all conditioned dharmas are suffering and that painful feelings are without self. Why is this? Because the five kinds of feeling—pain, pleasure, and so forth—are all suffering. Because they are suffering, the mind has no freedom. If the mind has no freedom, then painful feeling has no self. Why is this? If there were a self, it would nevertheless be oppressed by all kinds of pain. Therefore, one contemplates that painful feeling has no self and is not real.

Furthermore, among the five skandhas, the twelve ayatanas, and the eighteen dhatus, all dharmas arise through causes and conditions and therefore have no intrinsic nature. Whether one searches for the sixteen kinds of views(6), such as clinging to a self, within the five skandhas themselves or apart from the five skandhas, none can be found. Since there is no self, all attachments to views are relinquished. When the mind no longer grasps, liberation is attained. This is called the perception of non-self. The three contemplations—the perceptions of impermanence, suffering, and non-self—are extremely subtle and profound and will be explained more extensively in the section on the Truth of Suffering.

QUESTION: Are the three contemplations of impermanence, suffering, and non-self one or three? If they are one, why is it necessary to speak of three? If they are three distinct contemplations, why did the Buddha say that impermanence itself is suffering and that suffering is non-self?

ANSWER: These three dharmas are also one. Why is this? Because conditioned dharmas subject to outflows are taken as the objects of contemplation, they are distinguished into three different kinds:

– When practicing the contemplation of impermanence, one must contemplate impermanence.

– When practicing the contemplation of suffering, one must contemplate the condition of suffering.

– When practicing the contemplation of non-self, one must contemplate non-self.

By contemplating impermanence, sentient beings no longer fall into the Three Realms. By contemplating suffering, they clearly know that the Three Realms are afflicted and blameworthy. By contemplating non-self, they can easily relinquish the world.

Furthermore, when contemplating impermanence, the mind gives rise to disenchantment; when contemplating suffering, the mind gives rise to fear; when contemplating non-self, the mind’s view that there is a self is completely uprooted, and liberation is attained.

Furthermore, contemplation of impermanence guards against the view of permanence; contemplation of suffering guards against the view that the world is nirvana; and contemplation of non-self guards against the view that a self exists.

– Contemplation of impermanence, because worldly beings cling to the view that dharmas are permanent.

– Contemplation of suffering, because worldly beings cling to the view that the world is pleasurable.

– Contemplation of non-self, because worldly beings cling to the existence of a real and enduring self.

Matters such as these are analyzed in great detail in the Mahayana.

4. Contemplation of the impurity of food:

Although practitioners clearly understand impermanence, suffering, emptiness, and non-self, they may still harbor craving and attachment toward food and drink. They must therefore cultivate contemplation of the impurity of food as an antidote.

Practitioners contemplate that all food arises from impure causes and conditions. Animal flesh, for example, is formed from semen and blood, emerges through the urinary passage, is a dwelling place for microorganisms, and contains blood and pus. Milk, butter, and curds likewise originate through transformations of blood and are no different from the blood and pus of sores.

Grains of cooked rice resemble white worms, while vegetables and soups are like solid excrement. All rice and food are prepared by cooks and mixed with drops of impure sweat. When placed in the mouth, fluids secreted from the head flow downward and mingle with saliva, thereby producing flavor. The food then resembles vomit in appearance and passes through the mouth into the stomach, where it is sustained by the earth element, moistened by the water element, stirred by the wind element, and cooked by the fire element. It is like cooking porridge: the dregs sink to the bottom of the pot while the clear liquid rises to the top. Or it is like making wine: the lees are comparable to filthy excrement, while the clear liquid is comparable to urine.

At the waist are three furnaces. Wind blows the thick substances, causing them to permeate the hundred vessels. They first combine with the blood, coagulate, and become flesh; from flesh arise fat, bones, and marrow. Through these causes and conditions, the body is formed. From new and old flesh, the five faculties are formed; from the five faculties arise the five consciousnesses; and gradually there arises the discriminating mind-consciousness. Through this discriminating consciousness, one becomes attached to forms and judges them beautiful or ugly. Thereafter arise the afflictions, notions of self and what belongs to the self, and so forth, leading one to create various sinful karmas.

Practitioners contemplate in this way the causes of eating and drinking and their many impurities. They understand that the four internal elements are no different from the four external elements, and that only because of attachment to self does one forcibly regard this body as the self. Reflecting in this way, practitioners understand the perils and faults of eating and drinking: if they crave and cling to food, they will fall into hell or become hungry ghosts who swallow red-hot iron balls.

Or they may fall into the animal realm and take the body of a dog that eats filthy excrement. When practitioners contemplate the impurity of food, revulsion arises in their minds. Because they become disenchanted with food, their attachment to the five sensual pleasures also dries up.

This is called contemplation of the impurity of food.

5. Contemplation that nothing in the world is pleasurable

When practitioners recollect sensual forms, the flavors of food and drink in the world, relatives and loved ones, villages and neighborhoods, clothing and ornaments, their native land, houses, fields and gardens, human relationships and worldly affairs, and so forth, thoughts of fondness arise. If these unwholesome feelings do not cease, they will obstruct spiritual cultivation. Practitioners must therefore contemplate the faults of the world.

The faults of the world are of two kinds: those of sentient beings and those of lands.

– The faults of sentient beings: All sentient beings undergo the eight kinds of suffering; therefore, one should not cling to them. Contemplate further that, because sentient beings are overwhelmed by sensual desire, they do not distinguish good from bad and resemble greedy wild beasts. They are angry and will not even listen respectfully to the Buddha’s teachings, nor do they fear falling into the three evil destinies. Because they are exceedingly deluded, they pursue things contrary to principle and do not recognize distinctions of honor and rank. Their minds may be miserly, greedy, arrogant, envious, jealous, deceitful, and given to plunder; they may hold wrong views, lack faith, and know neither gratitude nor righteousness. They may commit much karma, perpetrate the five grave offenses, fail to revere the Three Jewels, and scorn good people. Among worldly beings, the virtuous are very few, while the violent, evil, and base are many. When practitioners deeply contemplate the faults and afflictions of sentient beings, revulsion arises in their minds, and they no longer wish to remain close to them for long.

– The faults of lands: As the verse says:

Some lands suffer ceaseless poverty and hunger,
Some lands are overrun by epidemics;

Some lands cultivate no merit or virtue—
Thus nowhere can pleasure be found.

Practitioners deeply contemplate the evils of the desire realm and see that nowhere is worthy of delight. Even in the two celestial realms of form and formlessness, when the karmic reward is exhausted, the ensuing sorrow and suffering will be many times greater than those of the human world. This is like an object falling from a great height and shattering upon striking the ground. A sutra states: “The three realms are without peace, like a burning house, filled with manifold sufferings and truly terrifying.” If practitioners contemplate in this way, revulsion arises in their minds and all feelings of craving and attachment cease. This is called contemplation that the world is not pleasurable (contemplating that nothing anywhere in the world is worthy of delight).

6. Contemplation of death

If practitioners cultivate the contemplations described above, yet their minds remain indolent and they cannot swiftly eliminate the afflictions, they should then cultivate contemplation of death.

The Buddha explained the meaning of contemplation of death as follows:

A bhikshu knelt respectfully and addressed the Buddha:

– I am able to cultivate contemplation of death.

The Buddha asked:

– How do you cultivate it?

The bhikshu replied:

– I do not expect to remain alive for another year.

The Buddha said:

– You are still heedless.

Another bhikshu said:

– I do not expect to remain alive for another seven months.

The Buddha said:

– Such cultivation is still heedless.

Another bhikshu said:

– I do not expect to remain alive for another six months, six days, or even two days or one day.

The Buddha said:

– All of you are still lax in your cultivation.

Another bhikshu said:

– I hope only to remain alive for the duration of one meal.

The Buddha said:

– You are still heedless.

Finally, another bhikshu respectfully said:

– In my understanding, after breathing out there is no assurance that I will breathe in, and after breathing in there is no assurance that I will breathe out.

The Buddha praised him:

– Excellent! It is so. You alone truly contemplate death with great diligence.

If practitioners are able to contemplate death in this way, one should know that they can vanquish the enemy of laziness, and all wholesome dharmas will continually remain present before them. This is called cultivating contemplation of death (contemplating the characteristic of death).

7. Contemplation of impurity

This contemplation is the same as the method of contemplating the thirty-six impure constituents and the five kinds of impurity in the Meditation of Penetrating Illumination.

8. Contemplation of cessation

Because practitioners wish to realize nirvana, they cultivate contemplation of the cessation of afflictions and fetters. It is therefore called contemplation of cessation.

9. Contemplation of relinquishment

Contemplating separation from the fetters and afflictions is called contemplation of relinquishment.

10. Contemplation of extinction

Contemplating the complete extinction of all afflictions and fetters is called contemplation of extinction.

QUESTION: If so, would it not be sufficient to speak of only one contemplation? Why is it necessary to speak of three?

ANSWER: This is like the explanation in the preceding chapter, where one contemplation encompasses all three: impermanence is suffering, and suffering is non-self. These three contemplations are likewise so.

Contemplation of cessation pertains to nirvana with remainder; contemplation of extinction pertains to nirvana without remainder; and contemplation of relinquishment is the expedient Dharma gateway leading to both kinds of nirvana. One should know that after practitioners of the Path of Breaking Down Dharmas perfect their contemplation and attain the Ten Contemplations, they immediately realize the fruit of arhatship and fully possess both kinds of nirvana. Therefore, the Nine Contemplations and Ten Contemplations are called the Path of Breaking Down Dharmas. The meanings of each of the Ten Contemplations are fully distinguished in the Mahayana.

EXPLANATION OF ENTERING THE PATH

There are three cases:

1/ Entering the Path of Breaking Down Dharmas in sequence

This has already been explained fully above.

2/ Entering the Path of the Destructive Dharma Without Sequential Stages

From the moment practitioners first arouse the aspiration to cultivate, they immediately contemplate all Ten Contemplations. They can completely sever the fetters, attain the fruit of arhatship, and possess both kinds of nirvana. The Mahayana states: “If, with true wisdom, one contemplates and illuminates the stages of warmth, summit, patience, and the foremost worldly dharma, thereby becoming free from all afflictions, this is called the Contemplation of Separation.

Upon attaining the unconditioned fruit and completely severing the fetters, it is called the Contemplation of Severance. Upon entering nirvana, when the five skandhas are completely extinguished and never arise again, this is called the Contemplation of Exhaustion.” Thus, one should know that from the First Ground of Dry Wisdom onward, the teaching concerns the Contemplation of Separation, the Contemplation of Severance, and the Contemplation of Exhaustion.

The explanation here differs from the three contemplations discussed previously, for these are spoken of only after one has attained the fruit of one beyond training.

3/ Entering the Path Through Any One Practice

That is, among the Ten Contemplations, practitioners may freely cultivate just one contemplation. If that contemplation is successfully accomplished, they will be capable of severing the fetters of the three realms, attaining the fruit of arhatship, and possessing both kinds of nirvana. Therefore, a sutra states: “Skillful cultivation of impermanence has the power to sever all craving for the desire realm, craving for the form realm, craving for the formless realm, restlessness, conceit, ignorance, and the fetters of the three realms, permanently exhausting them without remainder.” One should know that cultivating the Contemplation of Impermanence alone is sufficient to enter the Path and sever the afflictions.

The method of the Nine Contemplations likewise explains the characteristics of entering the Path through each individual contemplation, just as do the Ten Contemplations.

Furthermore, when bodhisattva-mahasattvas practice the bodhisattva path, because their minds are vast and they wish sentient beings to cultivate the blissful Dharma of ambrosia, although they know that all dharmas are ultimately empty and quiescent, they nevertheless fully accomplish all Ten Contemplations. Within each contemplation, bodhisattvas enter progressively and cultivate skillfully, adaptively, and without obstruction. Only then do they expound these Ten Contemplations for sentient beings. Thus, one should know that the practice of the Ten Contemplations is indeed a contemplative practice of Mahayana bodhisattvas.

Notes to Volume 9B:

(1) Delusions of view and delusions of thought: These are the causes of fragmentary birth and death within the three realms. Delusion concerning principle is called delusion of view, while delusion concerning phenomena is called delusion of thought. To sever these two kinds of delusion, according to the Tripitaka Teaching and the Shared Teaching, one must cultivate to the Ultimate Fruit; according to the Distinct Teaching, one must reach the Seventh Abode; and according to the Perfect Teaching, one must reach the First Faith. According to the Tiantai Four Teachings, delusions of view and thought have seven other names: view-and-cultivation, the four abodes, defiled cognition, the delusion of grasping characteristics, derivative ignorance, shared delusion, and delusion within the realms.

(2) Specific characteristic: the particular characteristic of a dharma. Characteristics are of two kinds: general characteristics and specific characteristics. A general characteristic is one shared in common, such as all dharmas being impermanent and without self. A specific characteristic is the particular characteristic of a dharma, such as water having the characteristic of wetness, earth having the characteristic of hardness, and fire having the characteristic of heat.

(3) The five lower fetters: five kinds of affliction belonging to the desire realm. These five bind sentient beings and prevent them from escaping the desire realm. They comprise sensual desire, anger, identity view (attachment to self), attachment to prohibitions and precepts (attachment to irrational and false precepts), and doubt (doubtfulness and pursuit of deluded thoughts).

(4) The portion of the path to nirvana: the stage of nirvana, also called the cause of nirvana. This means that although the afflictions have not yet been completely exhausted, one nevertheless possesses a small portion of nirvana. When all

afflictions have been eliminated and nirvana attained, this is called the Complete Portion of

Nirvana.

(5) The sixteen kinds of views and understandings: sixteen deluded notions that grasp the five skandhas as a real self. They are:

1/ Self: grasping the self and what belongs to the self as real.

2/ Sentient being: grasping that a sentient being is born from the conjunction of dharmas such as the five skandhas.

3/ Living being: grasping that within the five skandhas there is a lifespan of greater or lesser

length.

4/ Life principle: grasping that one’s faculty of life continues

without interruption.

5/ One who is born: grasping that the self is capable of bringing about various activities and that the self is born among human beings.

6/ One who nurtures: grasping that the self is capable of procreation and of becoming a parent, and is also capable of nurturing others.

7/ Aggregate of multiplicities: grasping that the self possesses numerical categories of dharmas, such as the five skandhas, the twelve ayatanas, and the eighteen dhatus.

8/ Person: grasping that the self is a practitioner, distinct from those incapable of practice, and that the self is born within this path, distinct from other paths.

9/ Agent: grasping that the self possesses strength and has hands and feet with which to perform various actions.

10/ One who directs agents: grasping that the self is capable of commanding others.

11/ One who initiates: grasping that the self is capable of creating evil and meritorious karma for future lives.

12/ One who causes initiation: grasping that the self is capable of causing others to create evil and meritorious karma for future lives.

13/ Experiencer: grasping that one’s subsequent body will experience the karmic results of evil and merit.

14/ One who causes experience: grasping that the self is capable of causing others to experience the karmic results of evil and merit in future lives.

15/ Knower: grasping that the self possesses the five faculties and cognizes the five sense objects.

16/ Seer: grasping that the self possesses the eye faculty and sees

forms. It also means grasping that the self is capable of giving rise to wrong views and right views; one who holds right views is likewise called a seer.