Chapter Three: The Meditative Experience of Skeleton Contemplation

1. Samadhi is the Directly Perceived State of Manas (Part 1)

Rufeng's Skeleton Contemplation Log: In the latter half of my sitting meditation, I clearly saw blood flowing within the vessels before my eyes; even when I tried not to look, it appeared in my mind. When I rubbed my palms together after finishing the sitting session with my eyes closed, a red mass appeared before me, resembling segments of an orange, with the pulp seeming to writhe. Then, as I continued rubbing my palms, the red mass began to turn white and brighten, revealing a three-dimensional image inside—magnified sweat pores, along with hairs, skin flakes, red bumps, and inflamed sweat pores. This made me extremely uncomfortable. Why do images appear when rubbing palms after sitting? What is this phenomenon?

Commentary: The phenomena described in this meditation log belong to the solitary shadow realm within concentration, which is a mental object (dharma-dhātu) of the concentrated state. This mental object of concentration is directly perceived by the isolated consciousness (manovijñāna), not through inference (anumāna) or erroneous perception (abhūtaparikalpa). When initially entering concentration and practicing skeleton contemplation during sitting meditation, it is the non-valid (abhūta) imagination of skeleton contemplation by the isolated consciousness. Over time, this permeates manas, causing manas to directly perceive and manifest the state of skeleton contemplation.

The state directly perceived by manas is the state of samadhi. Samadhi encompasses both concentration (dhyāna) and wisdom (prajñā), representing a state where concentration and wisdom are equally balanced. The result of this contemplation must involve the arising of wisdom; without wisdom, it is not the final result but an intermediate stage. The solitary shadow mirror within concentration is directly manifested by manas. The isolated consciousness then directly perceives the phenomenon of the skeleton. After being permeated, manas directly manifests the state it cognizes. Whatever state manas cognizes, the tathāgatagarbha manifests that state, and the isolated consciousness perceives that state. This is the state of samadhi.

Within the state of samadhi, concentration is extremely strong, and wisdom is also extremely strong. Concentration is easily understood as focused attention. What is wisdom? Here, wisdom is the recognition that the physical body of the five aggregates is merely a pile of bones. Once manas recognizes this, the skeleton contemplation is accomplished, or at least an intermediate stage is achieved. At the final stage of practice, the bones will even transform into dust particles, and finally, the dust particles will also disappear. All these are states directly realized and perceived by manas.

Does such a mental object of concentration still exist after leaving the sitting session? If the mind does not scatter, one remains in concentration, in a state of samadhi, and the skeleton will manifest whether walking, standing, sitting, or lying down. The first five consciousnesses cannot perceive it, nor can the sense-based consciousness (pañcavijñāna) perceive it; only the isolated consciousness can perceive it. This is because the state of samadhi is a solitary shadow realm, cultivated individually, belonging solely to the individual. There is no shared external mental object or external sense objects (rūpa, etc.), so others cannot see it.

All samadhi, whether the samadhi of concentration alone or the samadhi state where concentration and wisdom are equally balanced, is initiated by manas. If manas has not been successfully permeated, wisdom will not arise, and the state of samadhi cannot manifest. This includes the samadhi of Buddha-recollection (buddhānusmṛti). Consciousness recites the Buddha's name, permeating manas until it becomes familiar. Then, manas will automatically and consciously recite the Buddha's name; consciousness stops reciting, but manas continues. In the concentrated state, if consciousness feels tired and doesn't want to recite, but manas has become accustomed to reciting, it continues reciting by itself—a wordless and soundless recitation. This is a solitary shadow realm, audible only to the isolated consciousness. Manas recites the Buddha's name regardless of whether consciousness wants to or not; consciousness cannot control it even if it tries. At this point, it belongs to the state of Buddha-recollection samadhi.

When in the state of Buddha-recollection samadhi, whether walking, standing, sitting, or lying down, no matter what one is doing, it seems as if the sound of Buddha-recitation appears in the ears. Actually, it appears in the mind, not the ears, and there is no actual sound; it is merely a mental notion. The sound of Buddha-recitation is not recited by consciousness; consciousness does not want to recite but must listen to the recitation sound. How does this recitation sound arise? It is manas reciting the Buddha's name, and the tathāgatagarbha subsequently manifests the sound of recitation, not controlled by consciousness. Manas has no language or words, yet the isolated consciousness can perceive the sound of recitation; it does not want to hear it but must listen, and must continue listening.

The moment of attaining the fruit by severing the view of self is a state of samadhi characterized by the purity of the Dharma-eye (dharmacakṣu-viśuddhi). It contains the concentration of the "access to absorption" (anāgamya-samādhi) and the wisdom of suffering, emptiness, impermanence, and non-self (anutpattika-dharma-kṣānti). Who manifests this wisdom? It is manas that manifests it. Consciousness usually contemplates and permeates manas; manas contemplates the truths of the Four Noble Truths, finally realizing that the five aggregates are suffering, empty, impermanent, and without self. Then the samadhi state of Dharma-eye purity appears. Within concentration, manas contemplates and arrives at a truth-conforming result, and wisdom is born. This samadhi is manifested by manas and directly perceived by the isolated consciousness. Therefore, any genuine realization is the direct perception (pratyakṣa) by manas and consciousness; it corresponds to the direct perception of manas, without inference or erroneous perception. Only the dharmas actively manifested by manas are direct perception and samadhi.

After manas severs the view of self and attains the fruit, while in the state of samadhi, the phenomenon of "awakened clarity" (jue ming) will appear. Without samadhi, there is no "awakened clarity" phenomenon. "Awakened clarity" arises when manas contacts and realizes a previously unknown state, causing excitement and surprise in the mind; consciousness cannot initiate this. "Awakened clarity" arises when one is in the state of meditative samadhi; without meditation, there is no "awakened clarity." Within samadhi, afflictions (kleśa) are extremely subtle, virtually non-arising, entirely subdued. Body and mind are light and at ease, the experience is extraordinary, and sleep is reduced. Within meditation, qi and blood flow smoothly, essence (jing) and spirit (shen) are full, desires are subdued, sleep is very light—one could say the hindrance of sleep is absent. Three or four hours of sleep per day are sufficient. This is the samadhi state manifested by manas.

Realizing the mind (ming xin) is also like this. After manas realizes the original mind (ben xin), one also dwells in a state of samadhi, remaining in concentration whether walking, standing, sitting, or lying down. Prajñā wisdom arises, afflictions are extremely subtle, "awakened clarity" is also present, body and mind are very light, at ease, comfortable, and free. Sleep is also very little; spirit is full and one does not think of sleep. The mind is joyful and dwells in this state—all belong to the state of samadhi.

There is also the samadhi of suchness (tathatā samādhi). When realized, it is also like this. Actually, the samadhi of suchness belongs to the wisdom realm of the patience with the non-arising of dharmas (anutpattika-dharma-kṣānti), which is the wisdom of the path and the wisdom of consciousness-only (vijñapti-mātra). It is not something realized by those who have just attained enlightenment; it is realized upon entering the first bhūmi (bodhisattva stage). What is the samadhi of suchness? Realizing the suchness nature and consciousness-only nature of all dharmas is the samadhi of suchness.

When one perceives the functioning of one's original mind in all dharmas, one knows that all dharmas are of the nature of suchness, that all dharmas are suchness. At this point, one enters the first bhūmi, partially realizing the selflessness of dharmas (dharma-nairātmya), partially realizing the patience with the non-arising of dharmas, partially realizing the one true dharma realm (ekadharmadhātu), partially realizing the Mahāyāna liberation. This is also called the stage of partial realization as a Buddha (fen zheng ji fo). Only at this stage does one have the samadhi of suchness. Before the first bhūmi, one cannot realize the suchness nature of all dharmas; without the wisdom of consciousness-only, one cannot see the suchness in all dharmas. The wisdom of the samadhi of suchness is quite profound and subtle. Before this, one can only have the prajñā wisdom of the patience with non-arising (anutpattika-dharma-kṣānti), not the wisdom of consciousness-only. The wisdom of the patience with non-arising is much shallower compared to the wisdom of the samadhi of suchness.

Reflection Question: Why do phenomena we normally cannot see at all appear during sitting meditation? Which consciousness perceives them? What state is perceived? Do they still appear when not sitting in meditation?

2. Samadhi is the Directly Perceived State of Manas (Part 2)

Baixuexue's Skeleton Contemplation Log: While sitting with eyes closed in the morning, I felt a slight itch at the ankle bone of my right foot. Suddenly (seen with eyes closed), I saw the itchy spot on the ankle bone festering. I visualized using a finger to swipe it, and then all the flesh on my body fell off, leaving only the skeleton. However, black and red strands of blood and flesh were still hanging on it, not like the pure white bones that appear at the final stage of skeleton contemplation.

I think this is merely an intermediate stage of skeleton contemplation—skin falls off first, then flesh, leaving tendons and bones. It appears in stages; one cannot suddenly contemplate pure bones out of nothing. The practice progresses step by step. This is an intermediate level; further states will appear later, and then the white bones will manifest. At that time, skeleton contemplation will be accomplished, and the fruit will be attained.

Commentary: In the initial stage of contemplation, the isolated consciousness can gradually enter using non-valid (abhūta) methods, or use non-valid methods to seek realization. The eye consciousness and consciousness do not see the skeleton; it is the isolated consciousness imagining the body as a skeleton—this is non-valid perception. Using this non-valid perception to permeate manas, although difficult, because the final result is a fact, manas will eventually see the fact. When successfully permeated, manas accepts that the body is a skeleton, and the skeleton state will manifest directly. This is directly perceived by manas.

When contemplating the five aggregates, there is also a transition from the non-valid perception of the isolated consciousness to the state directly realized by manas. For example, contemplating the physical body of past lives and future lives belongs to the non-valid imagination of consciousness. But finally, when manas is permeated and accomplished, one witnesses that the five aggregates of past and future are empty, accepts that the five aggregates are without self, and thus attains the fruit.

Why are the states manifested by manas all directly perceived? Because all cognitions of manas are manifested by the tathāgatagarbha. Whatever dharmas the tathāgatagarbha manifests, manas directly cognizes them; whatever it is, manas knows and recognizes it. Therefore, what manas perceives is a directly perceived state—there is no inference or non-valid perception. At this time, the isolated consciousness also perceives directly. During consciousness contemplation, there may be no direct perception; there may be inference or non-valid perception. But after manas is permeated, it is definitely a direct perception.

Observing from the manifested state of skeleton contemplation, from the state of samadhi, one should know who realizes the dharma first. It is definitely manas that realizes the dharma first, and the isolated consciousness directly perceives it afterward. Manas attains sudden enlightenment in an instant. After sudden enlightenment, wisdom arises, completely different from previous cognitive wisdom. At this moment, one might slap one's thigh and say: "So that's how it is!" Slapping the thigh or forehead indicates shock, realizing something previously unknown, overturning previous cognition. This is called sudden enlightenment—understanding suddenly.

The realization of all dharmas will manifest the state of samadhi. At the moment of sudden enlightenment, the state of samadhi is present. If it is not sudden enlightenment but gradual understanding, it is consciousness gradually understanding through thinking, but it still won't understand thoroughly; the mysteries within the dharma remain unclear. When manas realizes it, it's clear-cut—yes or no, very real, without falsehood.

The samadhi state of skeleton contemplation and all samadhi states cannot be seen by the five consciousnesses no matter how hard they try; the sense-based consciousness also cannot see them. Only the isolated consciousness can see them; what is directly perceived must be a directly perceived state. The skeleton cannot be seen by the five consciousnesses or the sense-based consciousness; only when the isolated consciousness and manas possess direct perception wisdom can it be seen. When the six consciousnesses cannot see the skeleton, skeleton contemplation is non-valid contemplation—imagining the skeleton. When the skeleton truly appears, the isolated consciousness and manas directly perceive it together. This shows that all realizations are directly perceived states. If it is a state inferred or imagined through inference or non-valid perception, there is no realization and no state of samadhi. Attaining the fruit and realizing the mind, realizing all dharmas, all follow this principle. The relationship between actual realization and inferential thinking should be very clear to us now, and how to apply effort afterward should also be very clear.

3. Concentration-Produced Form is the State of Direct Realization by Manas

Baixuexiang's Skeleton Contemplation Log: While sitting with eyes closed in the morning, I felt a slight itch at the ankle bone of my right foot. Suddenly (seen with eyes closed), I saw the itchy spot on the ankle bone festering. I visualized using a finger to swipe it, and then all the flesh on my body fell off, leaving only the skeleton. However, black and red strands of blood and flesh were still hanging on it, not like the pure white bones that appear at the final stage of skeleton contemplation.

I think this is merely an intermediate stage of skeleton contemplation—skin falls off first, then flesh, leaving tendons and bones. It appears in stages; one cannot suddenly contemplate pure bones out of nothing. The practice progresses step by step. This is an intermediate level; further states will appear later, and then the white bones will manifest. At that time, skeleton contemplation will be accomplished, and the fruit will be attained.

Commentary: The states of skeleton contemplation described above are all states manifested within concentration, called "concentration-produced form" (dhyāna-nirmita-rūpa). They are states produced by meditation, all being directly perceived states, states of actual realization, without the slightest function of imagination or thinking by consciousness. They are all states of direct contemplation by manas. Whatever thought or concept manas has, whatever dharma it accepts, that state manifests. It cannot be faked; the sovereign consciousness (manas) is indeed this majestic and powerful. In concentration, the flesh of the ankle bone rots and falls off, the bones hanging with strands of blood and flesh—such phenomena arise spontaneously. It is the state of direct cognition by manas; it cannot be conjured up by the imagination of consciousness.

If skeleton contemplation relies on the thinking and conjecture of consciousness, no matter what consciousness thinks the body should be like, the body remains disobedient; it will never become that way, because consciousness has no power and is not sovereign. Concentration-produced form arises from manas, never from consciousness. However, consciousness, in the preliminary stage of skeleton contemplation, plays a role in guiding manas into the state of contemplation; it has a guiding and permeating effect on manas. Therefore, consciousness also deserves credit.

The contemplation described above is indeed part of the process. Skeleton contemplation is not yet complete; the bones are not clean enough, the color is not pure white. This indicates that the practitioner still has some karmic obstacles not eliminated, the mind is not pure enough, and the power of concentration is not strong enough. Further and deeper contemplation is needed to complete skeleton contemplation, sever the view of self, and attain the purity of the Dharma-eye.

4. Q: When skeleton contemplation truly enters the state of concentration and the skeleton appears, is there still breathing? I have tried skeleton contemplation for a long time but remain in the deluded thinking of consciousness; I cannot manifest the bone appearance of the manas realm. Is it due to insufficient permeation?

A: If one can cease breathing, eliminating this bodily function, one must be in a state of concentration above the fourth dhyāna. Below the fourth dhyāna, there is still the phenomenon of breathing (excluding the fourth dhyāna itself). The process of practicing skeleton contemplation is generally within concentrations below the first dhyāna, including the first dhyāna. Of course, there is breathing. Even when skeleton contemplation is realized and the skeleton appears, it is still a samadhi state below the first dhyāna, so naturally, there is still breathing. When in concentrations below the fourth dhyāna, there is breathing. Above the second dhyāna, there is neither perception (vitarka) nor discernment (vicāra); skeleton contemplation will not manifest. Therefore, when skeleton contemplation samadhi appears, there must still be breathing.

The entire process of skeleton contemplation begins with contemplation by the isolated consciousness, continuously permeating manas so that manas also contemplates. When manas successfully contemplates, concentration-produced form appears, and skeleton contemplation samadhi manifests. At this point, skeleton contemplation is actually realized, and the purity of the Dharma-eye is attained. To what degree manas is permeated determines the degree of the skeleton contemplation state. If it is not permeated to the point of accomplishment, the state of skeleton contemplation samadhi will not appear.

5. Can the Sun Contemplation Method from the Sutra on the Contemplation of Amitāyus Be Used to Practice Skeleton Contemplation?

The Sun Contemplation in the Sutra on the Contemplation of Amitāyus and the practice method of skeleton contemplation are similar; the difficulty is also about the same, not too difficult. All methods of contemplation for realization are quite similar. The Earth Contemplation and Water Contemplation after Sun Contemplation are more difficult; Sun Contemplation itself is not too difficult, but contemplation is still not easy—it also takes one or two years. Many people have contemplated for two years; I haven't heard of anyone accomplishing it. Now, they have probably all given up halfway.

Genuine practice is not that easy. Attaining any kind of samadhi is not easy. If one gives up practice and drifts in the cycle of birth and death, it is even more miserable. Comparatively speaking, practicing is easier and happier than not practicing. Whether practice is easy also depends on the individual; it's all a matter of human effort. Those who easily give up halfway lack sufficient willpower. Having no experience in practice, feeling the path ahead is vast and uncertain, often indicates that such people are also not strong enough in worldly matters. Those who easily abandon things halfway in the practice and realization of the Buddha Dharma are the same.

Skeleton contemplation requires several years of practice; the fast may accomplish it in two or three years—this depends on one's capacity. In the Sahā world, those with fairly good capacity are extremely rare. There is also the contemplation method of Buddha-recollection through image contemplation; the methods of applying effort are all similar. Although the methods are similar, the results all involve the appearance of samadhi. However, because the objects of contemplation differ, the realizations differ. Contemplating the emptiness of the five aggregates attains the fruit of the Śrāvaka vehicle. Contemplating the Mahāyāna prajñā and consciousness-only attains the fruit of the Mahāyāna. Mahāyāna contemplation has a very high starting point; it requires a foundation in Śrāvaka contemplation. Accomplishing Sun Contemplation has little direct relation to attaining the fruit or realizing the mind for the time being, but the power of concentration becomes very good. With this power of concentration, contemplating other dharmas to accomplishment will be very fast.

In the Sixteen Contemplations of the Sutra on the Contemplation of Amitāyus, one can only realize the mind at the seventh contemplation; the first few contemplations cannot lead to mind-realization. However, the appearance of the samadhi state in the third contemplation can guarantee rebirth in the Pure Land of Ultimate Bliss at the end of life. Accomplishing skeleton contemplation can sever the view of self and attain the fruit from Stream-enterer (Srotāpanna) to Arhat. Accomplishing Buddha-recollection through image contemplation is not merely simple mind-realization; it may reach the first bhūmi. This depends on each individual's wisdom realization, concentration realization, and comprehensive conditions to judge. The methods for entering contemplation do not differ much.

6. The Process of Practicing Skeleton Contemplation

Q: In recent days, I have been imagining and comparing the skeletal structure of the whole body and looking at full-body skeleton photos. The image of the bones throughout the body appearing in my mind is as clear as various objects in the house. When the body moves, the image of the whole skeleton in my mind moves along with it. My mind feels very settled, and mental scattering has lightened considerably. Is my contemplation practice correct?

A: This is the preliminary preparatory work for skeleton contemplation, all done by consciousness. Consciousness needs to collect data, organize, summarize, and analyze the data, then deduce and imagine the appearance of the skeleton. However, no matter how consciousness deduces and imagines, samadhi will not appear because these actions are not direct perception. No matter how firmly the mind confirms that the skeleton is like this, the directly perceived state of samadhi will not appear. Just like consciousness, no matter how it imagines the sixteen contemplations in the Sutra on the Contemplation of Amitāyus, it cannot manifest the directly perceived samadhi state of any of the contemplations—not even the simplest sunset contemplation samadhi—because manas has not matured in contemplation, or manas has not yet begun to contemplate.

The work of collecting data done by consciousness is like that of a small secretary. After organizing this data meticulously and completely, it needs to be submitted to the leader, manas. After that, there isn't much else to do except wait for the leader's next instructions. After manas reviews this data and finds it important, it will put aside other tasks and focus specifically on studying this data. Concentrating its energy on contemplating the data, it gradually understands the specific content of the data within the mind, discovers the facts, and only then does wisdom arise and samadhi appear.

The preliminary work done by consciousness as described above is basically correct. When comparing and viewing skeletal structure diagrams and imagining the skeleton, one is transmitting information to manas, permeating manas, shifting manas's attention to the contemplation of the skeleton. Now it seems there is some initial effect, but it still needs to be strengthened further. The imagination by consciousness needs to be enhanced; manas needs more permeation so that its clinging decreases, attention becomes more concentrated, and concentration power becomes stronger. When the imagination by consciousness is very clear and concentration power is also strong, consciousness no longer needs to exert much effort in imagination, let alone do simple preliminary tasks like thinking, analysis, organization, and summarization—it's unnecessary. Just remain settled in mindfulness of the body (kāyānupassanā) without moving, letting manas focus on contemplating. Effort needs to accumulate bit by bit; gradually, the state of samadhi will appear naturally when conditions are ripe.

Those who take the most preliminary functions of consciousness—reasoning, organizing, summarizing, analyzing, etc.—as the ultimate method of realizing the fruit are utterly shallow. The gap between these functions of consciousness and severing the view of self to attain the fruit is far too wide. All methods applying effort solely to consciousness are what all Chan patriarchs with direct perception realization have strongly criticized as "emotional thinking and intellectual understanding" (qing si yi jie). People with wisdom do not take this as ultimate. If the thinking methods of consciousness become prevalent, whether in Mahāyāna or Hīnayāna, it will inevitably lead Buddhism astray. The practice and realization of Buddhism will perish, leaving only some views and knowledge. Gradually, even the knowledge will become incomplete, and Buddhism will be destroyed.

Nowadays, people lack merit and wisdom. They dig out what the patriarchs threw into the trash heap and promote it as a treasure. However, promoting the realization of the fruit through consciousness is an act of destroying the Buddha Dharma. Those who promote the realization of the fruit through consciousness should repent and correct themselves promptly; they should not continue down the wrong path. Otherwise, the consequences are unimaginable. A true man can stand firm between heaven and earth; if wrong, correct it promptly, without clinging to false reputation. Whether the fruit is attained or not is not up to anyone; it is up to the tathāgatagarbha. If it conforms to the facts of realization, the tathāgatagarbha will naturally manifest the corresponding fruition of a sage; no one's denial is useful. Similarly, if it does not conform to the facts of realization, the tathāgatagarbha will only manifest the fruition of an ordinary being who has not realized the fruit; no matter what, it will not manifest the fruition of a sage who has realized the fruit. No matter who confirms the fruit, it is useless. Moreover, there is the undesirable fruition of the grave offense of false speech (mahā-ṛṣāvāda), resulting in a loss outweighing the gain. The wise should reflect well on this.

7. Why Can Practicing Skeleton Contemplation Sever the View of Self and Attain the Fruit from Stream-enterer to Arhat?

Ordinary sentient beings, due to beginningless ignorance and lack of concentration and wisdom, can only superficially observe and cognize the five aggregates and all dharmas, unable to observe them substantially and ultimately. Therefore, they have always regarded the physical body as a real dharma and also regarded the functions of the mind-consciousness as real dharmas, unaware that they are suffering, empty, impermanent, and without self. This is the erroneous cognition of the five aggregates. Through practicing skeleton contemplation, concentration power deepens, the power of observation becomes stronger and more subtle, enabling clear observation of the birth, death, and change of the physical body. The truth of the emptiness of the body will surface; the entire physical body of flesh will manifest as a skeleton. Finally, even the skeleton will become empty. This severs the view of the body and the view of self.

The entire contemplation process occurs within the state of samadhi. The appearance of the bones and flesh and their empty nature appear spontaneously as directly perceived states, not as non-valid states imagined and inferred out of nothing by consciousness. All samadhi is initiated by manas; it is the state of direct perception wisdom cognition by manas, utterly devoid of the elements of inference or non-valid perception by consciousness. Within samadhi, consciousness can only know passively, moving with manas to know. Before samadhi, consciousness can have the active function of thinking and observation, guiding manas onto the path. After that, concentration deepens gradually, the initial samadhi of concentration appears, the function of consciousness diminishes increasingly, and the function of manas observing and contemplating increases. When manas sees the dharma as it truly is, wisdom manifests, the true samadhi of equal balance of concentration and wisdom appears, and at that moment, the fruit is attained.

Without concentration, manas cannot face the physical body and the five aggregates with sufficient focus, cannot contemplate and see the dharma as it truly is, does not know the true appearance of the physical body and the five aggregates, and wisdom cannot arise. Skeleton contemplation can produce concentration; concentration leads to wisdom, and finally, the view of self is severed and the fruit is attained. What initially seemed impossible—the skeleton finally manifesting in the mind—is concentration-produced form. Seeing the concentration-produced skeleton, one knows the physical body is not self. The samadhi of equal balance of concentration and wisdom appears, the Dharma-eye is purified, and the fruit is attained.

8. Continuous Contemplation is the Work of Manas

Baixuexiang's Skeleton Contemplation Log: When I first studied the meaning of the Four Foundations of Mindfulness, specifically contemplating the impurity of the body, I bought forensic autopsy videos and some Tibetan sky burial pictures for reference. Watching these videos or pictures quietly at night, manas, following the seeing of consciousness with the eyes, gave rise to the thought that the physical body is not me. My original intention was to practice contemplating the impurity of the body. Later, through frequent contemplation, I concluded that the physical body is not me, is not mine, is illusory me, is false me—like a puppet on strings. Every time before sleep, I contemplated that the body is not me; upon waking, I contemplated that the physical body is not me.

After nearly two years passed like this, one day after waking from a nap (eyes still closed), I suddenly saw the flesh at the soles of my feet flowing away like sand, up to the knees—all the flesh flowed away. I thought it was a dream, so I opened my eyes and realized I was awake, not dreaming. Then I closed my eyes again, and this time I saw the body's flesh continuing to flow like sand until only the entire skull was left, but the bones were black, not white. I analyzed: seeing black bones was probably due to not having passed the barrier of emotion (parents, children, relatives, etc.). So I contemplated more on breaking through the barrier of emotion (recently I have somewhat understood it). A while ago, I participated in the group practice of the Four Foundations of Mindfulness, sitting in half-lotus. Shortly after sitting down, I saw the flesh on my legs split open. Then I saw the flesh all over my body falling off bit by bit, with bright red strands of tendons still hanging, not completely fallen off.

Commentary: Baixuexiang's contemplation effort achieved continuity. Only when the Dharma meaning settles in manas can the effort be continuous—contemplating during the day, contemplating at night, contemplating before sleep, contemplating after waking, and even contemplating while asleep. Whether dreaming or not, contemplation occurs. Without dreams, manas contemplates alone; with dreams, manas urges consciousness to contemplate and think. The effort of consciousness is intermittent, not continuous. Because the contemplation effort of manas is continuous, over time, the cognition of the physical body changes. Once it changes, upon realizing that the physical body is not me, the flesh falls off the bones, separating bone and flesh. This is the preliminary state of samadhi; there is still some distance from the final samadhi state of severing the view of self. As long as the causes and conditions for seeing the path are further perfected, seeing the path will happen very soon.

This is an actual example of skeleton contemplation practice, serving as a model for everyone. It encourages every practitioner: as long as one diligently and energetically continues contemplation, the effort will continuously improve, and one will surely sever the view of self. The Buddha does not deceive us. It depends on each individual's various causes and conditions, mainly on the resolve and merit. With the great resolve for Bodhi, the mind seeking liberation from suffering, diligently cultivating merit, precepts, concentration, and wisdom, the effort of contemplation will flourish, and finally, results will appear.

9. The Method to Extinguish Suffering

Q: Regarding this skeleton contemplation and the thirty-six impure substances in impurity contemplation, if contemplated on one's own body, wherever one contemplates, that place relaxes. I feel that wherever I contemplate, the mind's grasping of that place diminishes, so it relaxes. Is that correct?

A: Correct. The tense state of the body arises because there is grasping in the mind. Whatever part is grasped, that part becomes tense and stiff. Therefore, the state of the body is also caused by emotions. Removing emotions, relaxing the mental state, the body relaxes. When contemplating the thirty-six impure substances within the body, contemplate with an objective mind. While contemplating, regard it as if contemplating an object outside the body, not grasping the body. When the mind is somewhat empty, the body becomes soft; the emptier the mind, the softer the body. Additionally, when concentration appears, the body also becomes soft.

Practicing skeleton contemplation and impurity contemplation can extinguish suffering. If contemplating the thirty-six substances on one's own body, wherever one contemplates, that place relaxes. Because grasping of the contemplated object diminishes, the mind does not grasp, so it relaxes. Therefore, problems of the body ultimately are problems of the mind. If the mind is handled well, if the mind is empty, many problems are solved. If Buddhists live daily life with conditions, not deliberately pursuing, not being picky, not grasping, life will be very relaxed and free. Whatever happens is fine; it doesn't matter. Everything follows conditions; the mind is single-mindedly on the path—what suffering is there to speak of? Why do those who have attained the Way have no suffering in their minds no matter their life circumstances? It is because they know the five aggregates and the world are empty; they do not grasp, they use things according to conditions—if they have them, they use them; if not, it doesn't matter.

The suffering felt by body and mind all arises because of the grasping of manas. If there is no grasping, there is no suffering. The knots and fetters in the mind also arise because of grasping. Knots and fetters are like ropes; having knots and fetters means obstruction and lack of freedom. When there is no grasping, the mind is spacious and unimpeded, going to heaven or entering the earth, following one's will. When feeling suffering, one should reflect: what has one grasped, in the past and now, that caused such suffering? All suffering has a cause. Find the cause, solve the root cause, and then there is a way to extinguish the suffering fruit.

10. An Example of Simultaneously Cultivating Precepts, Concentration, and Wisdom

Yaoling's Śamatha-Vipaśyanā Log: I went out for activities during the holiday a couple of days ago, visiting relatives. Every day I tried my best to bring up skeleton contemplation, visualizing an image of a skeleton hanging in my mind. When interacting with people, my attitude was always mild, just conforming to etiquette. I spoke little, showed little emotion, reducing many afflictions, and did not dwell on things afterward. Not staining the mind with too many afflictions during the day, when I sat for meditation at night and closed my eyes, I found my mind was not too scattered, body and mind were not very tense, so contemplating the breath and reciting the Buddha's name both easily entered a state. If too many grasping thoughts arise in the mind during the day, it's like water freezing into ice. At night, sitting meditation requires melting the ice back into water, wasting much effort again.

"Contemplating the body as impure" is the cause; "no perception of self, no perception of person, no perception of sentient being" is the fruit, isn't it? Isn't this part of the Diamond Sutra talking about "contemplating the body as impure"? Since there is no perception of self or others, then greed, hatred, and delusion have no root. Against whom would greed, hatred, delusion, and arrogance arise? The mind easily remains calm and settled. The Laṅkāvatāra Sūtra says this kind of impurity contemplation, skeleton contemplation, is the "meditation practiced by the foolish." Am I not a fool? I should bring up this right mindfulness more often.

Commentary: This kind of practice perfectly integrates precepts, concentration, and wisdom, with very good results; both concentration and wisdom are evident. The manifestation of precepts is the mind not giving rise to thoughts, not giving rise to afflictions, interacting with people according to etiquette, with a detached and peaceful attitude. The manifestation of concentration is a mild mental state, the mind not scattered; contemplating the breath and reciting the Buddha's name can quickly enter a state. The manifestation of wisdom is, first, being able to quickly enter the state of contemplation, and second, being able to use the principles from the Diamond Sutra and Laṅkāvatāra Sūtra to compare and permeate oneself, subduing oneself, quickly enhancing the power of meditation. This achieves guiding concentration with wisdom, generating wisdom with concentration, perfectly integrating concentration and wisdom. Such practice has entered the right track. After further strengthening precepts, concentration, and wisdom, severing the view of self will be within sight.

Many people cannot uphold the precepts in practice. Their minds give rise to afflictions when encountering objects; many afflictions arising in the mind are not imposed by others but arise without cause from oneself, seeing dharmas as real in the empty state, giving rise to grasping thoughts. Disputes over self and others, right and wrong, never cease, yet they are unaware. Even when others remind them, not only are they unconvinced, they also feel resentment and complain. This is far from true practice; the sense of self is too strong. The result of not upholding precepts is that meditation cannot be cultivated well no matter what, leading to a lack of wisdom in both worldly and Dharma matters. Therefore, afflictions are the enemy of wisdom.

11. Why is Visualizing Something Seen with One's Own Eyes Easier Than Visualizing Something Out of Thin Air?

Things seen with one's own eyes involve the direct perception of the five consciousnesses and the sense-based consciousness, as well as the direct perception of manas. Because consciousness has seen it, it facilitates easier recall. Things not seen with one's own eyes have not been experienced by consciousness or manas; there is no direct perception. It relies entirely on the non-valid imagination of consciousness; manas cannot exert its strength, so visualization is more difficult. In the past, practitioners of skeleton contemplation had no real skeleton for reference and relied solely on concentration power for visualization. Now, there are many skeleton models available for immediate observation as reference. As long as one finds a way to buy a model and observes it meticulously every day, contemplating it day and night, practicing deep contemplation, manifesting skeleton contemplation through present contemplation becomes easier.