Chapter Two  Mindfulness of the Body

Section Five  Contemplation of the Corpse

Original Text: Furthermore, bhikkhus, a bhikkhu, as if he were to see it, contemplates a corpse discarded in a charnel ground—dead for one day, two days, or three days—swollen, blue-black, and rotting. He observes this body, knowing: “This body is not exempt from such a nature; it will become like this.”

Explanation: Continuing the observation, bhikkhus, when a bhikkhu has cultivated to this stage, it is precisely the time to contemplate a corpse wrapped in a shroud and discarded in a charnel ground. Those corpses, after death for one day, two days, or three days, begin to swell, turning blue-black and rotting. The bhikkhu attentively observes his own material body, knowing that his own body will inevitably swell, turn blue-black, and rot like this sooner or later; he too will become such a corpse, without exception, unable to escape this fate.

The next step is to contemplate the corpse. When sentient beings die, the four great elements—earth, water, fire, and wind—decompose, and they become a dead person. In ancient India, there was a charnel forest; generally, when people died, they were discarded in that forest, wrapped in a shroud, and thrown into the charnel ground. Some very poor people would take the shroud home for their own use and leave the corpse discarded in the forest, unattended, to rot or be devoured by beasts and birds. In the past, cremation or burial was rare. India is hot; after being discarded in the forest for one, two, or three days, the corpse swells. After swelling, the skin turns blue and black, and then it begins to rot; bacteria decompose and consume the corpse from the inside out.

Why does it swell? Because there is moisture inside the body. In hot weather, stagnant water does not flow, producing bacteria. The production of bacteria is like fermentation, causing the body to swell. What do we rely on when fermenting dough for food? Also bacteria. Once bacteria are produced, bubbles appear in the kneaded dough, causing it to swell. While alive, the blood and various fluids in the body are flowing. Flowing substances are less likely to produce other harmful bacteria; stagnation makes it easy for bacteria to grow. A door hinge never rusts, flowing water never putrefies—this is the principle. A flowing river is less likely to produce bacteria and has no rotten smell. If water does not flow, it stinks within a few days; the production of fungi causes this. The swelling and rotting of a corpse follow this principle.

Some say that so-and-so has cultivated well, and after death, their body does not swell or rot for a long time; they have achieved an incorruptible body. In truth, only the Sixth Patriarch truly achieved an incorruptible body. The Sixth Patriarch’s samadhi was very high; before his death, the samadhi true fire within his body had already eliminated the bacteria inside, so bacteria could not survive in his body. Therefore, after the Sixth Patriarch passed away, there were no bacteria in his body, and it did not rot. The incorruptible bodies of others are all illusory phenomena, entirely fabricated. While alive, they lacked profound samadhi attainment; upon death, they relied on fabrication.

Anyone who abstains from water and food for several days before death will have no moisture in their body. After death, their body dries out, making it difficult for bacteria to grow, and the body is less likely to rot or change color. Alternatively, after a person dies, if someone dries and dehydrates the corpse, it will not rot either. However, those who often sit in meditation, who have attained samadhi, possess the samadhi true fire. This samadhi true fire can dry up the moisture in the body, eliminating all bacteria or preventing them from reproducing, resulting in an incorruptible body after death. The flesh does not decay, the bones do not decay, and the body does not collapse—this is the principle.

What is meant by having the Way and having cultivation? Attaining the fruit and realizing the mind bring merit. First, one benefits oneself; second, one benefits others. Only this is called the Way. Other worldly conditioned phenomena are not called the Way, nor are they called having cultivation. Although some may have incorruptible bodies, if they have neither realized the mind nor attained the fruit, and have not severed the three fetters, they will still inevitably fall into the three evil destinies in the future. Therefore, many people worship incorruptible bodies—this "flesh-body bodhisattva," that "flesh-body bodhisattva"—but this is merely worshiping a physical shell. As for whether they have wisdom or what level of wisdom they possess, most people cannot discern it. Even if someone has cultivated samadhi, possesses the samadhi true fire, and can preserve the body incorruptibly, this person may not necessarily have realized the mind and seen the nature, nor are they necessarily a bodhisattva in the true sense. We should not cling to appearances; we should look at the essential substance, at a person’s wisdom, state, cultivation, and conduct. Judging whether someone has the Way based solely on external appearances is called clinging to appearances; clinging to appearances is inversion.

After contemplating and observing this body, a notion forms in the mind, believing that one’s own material body will likewise become a corpse in the future. The material body of others dies, is discarded, and rots; one’s own material body cannot escape this fate—it will be discarded in a forest or charnel ground, the corpse will swell and rot, one cannot escape this Dharma, and this is the ultimate outcome. After this, does one still regard this material body as oneself? If the body is oneself, and the body is destroyed, where does the self go? Does it disappear? If it disappears, is there still a future life? How did the self of this present life appear?

If the self also disappears along with the body, how can there still be a next life? Throughout immeasurable kalpas, how many bodies has the self had? All have swelled, turned blue-black, rotted, and vanished. Therefore, the notion must shift: this body is not oneself, nor does it belong to oneself. Do not cling to this body anymore, pay a high price for it, treasure it dearly, wear the finest clothes, eat delicious food, live in the finest houses, pay a high cost for it—what is the result? It will still abandon us, becoming a corpse in a charnel ground, swelling, rotting, vanishing, gone. Therefore, do not crave or cling to this material body anymore.

Original Text: Thus, he dwells contemplating the body internally as body, or he dwells contemplating the body externally as body, or he dwells contemplating the body both internally and externally as body. Or he dwells contemplating the nature of arising in the body, or he dwells contemplating the nature of passing away in the body, or he dwells contemplating both the nature of arising and passing away in the body.

Explanation: Contemplating like this, the mind either dwells in the contemplation of the internal body, or dwells in the contemplation of the external body, or dwells in the simultaneous contemplation of both the internal and external body. Or it dwells in the contemplation of the arising phenomena in the body, or dwells in the contemplation of the ceasing phenomena in the body, or dwells in the simultaneous contemplation of both the arising and ceasing phenomena in the body.

When cultivating the mindfulness of the body, after contemplating the internal body, proceed to contemplate the external body. The external body refers to the eighteen elements: form, sound, smell, taste, touch, and dharmas. Contemplate that all seen forms, like the body, will disintegrate, disappear, and cease; they are all impermanent, subject to birth, change, and destruction, constantly flowing and unable to endure long. Therefore, the external body is also not oneself, nor is it real, so do not crave the external world. Neither the internal body nor the external world is oneself; do not crave either. Only then can one sever the view of the body and subdue the affliction of craving.

Then, simultaneously contemplate both the internal and external body. When samadhi reaches the access concentration (anāgāmin), one will be full of energy, the mind extremely clear and bright, and able to observe all dharmas simultaneously. While observing the material body, simultaneously observe the forms seen by the eye, the sounds heard by the ear, the smells smelled by the nose, the tastes tasted by the tongue, the touches felt by the body, and the dharmas cognized by the mind—all arising, ceasing, changing, impermanent, suffering, and empty. None of this is oneself, nor does it belong to oneself. Therefore, when samadhi is deep, wisdom is also profound and vast.

Then, he dwells contemplating the arising phenomena in the body, dwells contemplating the ceasing phenomena in the body. Observe what phenomena arise in the material body—what previously did not exist now appears; what previously existed now disappears. Observe from the perspective of form objects, sound objects, smell objects, taste objects, touch objects, and mental objects. Observe various kinds of arising phenomena, various kinds of ceasing phenomena. The arising and ceasing of internal organs, the arising and ceasing of skin, bones, and muscles, the arising and ceasing phenomena from head to toe—all must be observed. This requires very strong concentration power and extremely clear wisdom. All these dharmas are arising, ceasing, changing, impermanent; they are not-self and not belonging to self; they are unreal. Then do not crave or cling to any dharma anymore. When samadhi arises, one can sever the view of the body and the view of self.

Original Text: Moreover, with wisdom and knowledge formed, and with recollection formed, thoughts concerning the body are all present before him. He should dwell without dependence and without clinging to anything in the world. Bhikkhus, a bhikkhu thus dwells contemplating the body as body.

Explanation: After observing the entire internal and external body, wisdom arises, recollection is formed, and the mind is filled with notions concerning the material body; thoughts are completely saturated with ideas about the body. You should dwell in observation without dependence and without clinging to any thing in the world. Bhikkhus, a bhikkhu should dwell in the cultivation of contemplating the body as body, like this.

What is wisdom and knowledge (智识, zhì shí)? Understanding principle is called wisdom (智, zhì). Being able to know the true characteristics of dharmas is called wisdom. Not being foolish or confused is called wisdom. Clear knowing without distraction or dullness is called wisdom. Knowledge (识, shí) refers primarily to the discriminating consciousness of the mental faculty (manas) and consciousness (vijñāna), which at this stage has not yet given rise to wisdom. Here, "wisdom and knowledge" means that the mental faculty and consciousness possess deep samadhi power, enabling clear and true knowing of all dharmas—not foolish, not confused, not distracted, not dull. With wisdom arising in the mind, one can observe and cognize all dharmas according to principle; this is due to samadhi and wisdom.

Recollection means that after observing the internal and external body, thoughts are entirely about this body; the notion and image of the body are formed in the mind. Afterwards, eliminate this recollection, remove and empty the notion of bodily self, do not rely on the material body, do not grasp the material body. Do not depend on any dharma internally, do not dwell on any dharma—neither relying on the internal body nor the external body—and do not cling to anything in the world. The mind is empty, without dependence; this is called dwelling without a single dharma, clinging to not a single dharma.

The Buddha said that a renunciant bhikkhu should contemplate the body like this, dwelling with the mind not abiding in dharmas. All cultivators should be like this; it is not only renunciant bhikkhus who should cultivate like this, dwelling without relying on the internal or external body. If one clings to other things, it is also unacceptable—clinging to wealth, sex, fame, food, and sleep; clinging to gold, silver, jewels; clinging to reputation, power, status—clinging to these should not be done, as it prevents liberation from birth and death. These things must also be extinguished, emptied, not grasped, so that one can dwell in deep samadhi. After the mind is emptied, there is always a knowing internally, a clear and bright knowing exists. Later, one can use that knowing to investigate Chan. After eliminating the previous material body and all things, completely excluding and emptying them, investigating Chan becomes easy and swift.

At the end of cultivation, one should all dwell without dependence. First, have a body in the mind, then empty the body, dwell without dependence. Then extinguish clinging to any other thing in the world. Thus, the mind is empty; from inside to outside, there is no self, and the view of self is severed. These contemplative practices deepen step by step, gradually approaching emptiness. The deeper the samadhi, the emptier the mind, and wisdom becomes increasingly profound, ultimately leading directly to the attainment of the first to the fourth fruition.

Original Text: Furthermore, bhikkhus, a bhikkhu, as if he were to see it, contemplates a corpse discarded in a charnel ground—pecked by crows, or pecked by hawks, or pecked by vultures, or eaten by dogs, or eaten by jackals, or eaten by various kinds of living beings. He observes this body, knowing: “This body is not exempt from such a nature; it will become like this.”

Explanation: Observing further, bhikkhus, a bhikkhu at this time contemplates a corpse discarded in a charnel ground, pecked by birds, pecked by eagles, torn by dogs, torn by wild leopards, and even gnawed by various kinds of animals. The bhikkhu observes his own body, knowing that the final destination of this body is also like this—to be devoured by animals.

Previously, the contemplation was of the corpse discarded in the charnel ground, merely swollen, blue-black, and rotting. Now, the contemplation begins with the corpse being pecked by birds. When large carnivorous birds are very hungry, they circle in the forest, searching for food. Discovering a corpse, they peck at the flesh and blood. The corpse may be pecked by eagles or vultures—these large birds are carnivorous, specializing in waiting in charnel forests to eat corpses. The corpse may be devoured by wild dogs or gnawed by tigers, leopards, wolves, and even by various kinds of wild animals; even ants come to gnaw the bones. Wild ghosts in the cemetery also eat corpses, but they only consume the scent, sniffing the odor; they cannot eat the physical flesh. Smelling the odor of the corpse’s flesh, they consider themselves full. Animals eat the physical flesh. Thus, the corpse is completely consumed by these animals. After being eaten, only the hardest bones remain, which cannot be gnawed, and are discarded.

The bhikkhu observes that the material body after death becomes a corpse, devoured by various animals. Observing his own material body, he knows that his own material body is also not exempt from such a nature; its future outcome will also be like this—after death, it will be discarded in a charnel forest and devoured by wild beasts. As long as there is a body, this is the outcome. Although corpses may be cremated nowadays, the result is also that the corpse turns to ashes. So, is this body still oneself? If it is oneself, where does the self go? Why does it disappear? Can that which can disappear and perish be oneself? Certainly not; it is merely a shell used by the self for a period; there is no need to cling to it. It is like treating a piece of clothing—when it can no longer be worn, discard it. Sentient beings, since beginningless kalpas, have had countless so-called "selves" devoured like this. Therefore, the body cannot be the true self. That which can perish is certainly not oneself; one must have a firm conviction that the self is imperishable; that which can perish is not oneself.

When observing the material body, one finds it is impermanent. The impermanent is not oneself; the suffering is not oneself; the defiled is not oneself. The self is pure; the self is without suffering; the self is blissful; the self is tranquil and extinguished; the self is permanent and unchanging. The body changes moment by moment; the mind-consciousness also changes moment by moment. That which is changing and impermanent is not oneself. This notion must be firmly established; only then will severing the view of self be unobstructed. Notions and concepts cannot be forced upon oneself by others; others cannot substitute their acceptance, nor change one’s own cognitive recognition. Only through proper personal contemplation can one change one’s own cognition and transform one’s views. As for whether one can change one’s views, it is a matter of one’s own wisdom, merit, and samadhi power.

The World-Honored One left the Dharma for us, taught it to us. How we understand it is our own affair; the Buddha can do nothing more. No matter how much he blesses us, he cannot truly change our mind. At most, he can make our conscious mind clearly understand and recognize, but he cannot make the mental faculty (manas) understand, accept, and acknowledge. This depends on ourselves to cultivate step by step, changing the mental faculty’s thoughts and views step by step. After deep and subtle contemplation, when the mental faculty acknowledges it, thoughts and views change. Once the mental faculty changes, mental conduct gradually changes. When mental conduct changes to a certain degree, one transforms from an ordinary person to a sage, and from a sage to a Buddha; everything becomes perfect. Therefore, at the end of cultivation, when the conscious mind is completely transformed and the mental faculty is completely transformed, we become a perfect Buddha.

Original Text: The Buddha said: Thus, he dwells contemplating the body internally as body, or he dwells contemplating the body externally as body, or he dwells contemplating the body both internally and externally as body. Or he dwells contemplating the nature of arising in the body, or he dwells contemplating the nature of passing away in the body, or he dwells contemplating both the nature of arising and passing away in the body.

Explanation: The Buddha said, like this, the mind either dwells in observing the internal body, or dwells in observing the external body, or dwells in observing both the internal and external body simultaneously, or dwells in observing the newly arising phenomena in the body, or dwells in observing the ceasing phenomena in the body.

Observing that the corpse has been completely consumed is contemplating the internal body. Through observing the internal body, one knows that the internal body will disintegrate, decompose, change, and disappear; thus, it is not real. Then observe the external body, knowing that everything will likewise disintegrate, cease, and disappear. Then consider: Is the internal and external body oneself or belonging to oneself? These are neither oneself nor belonging to oneself; they are all subject to arising and ceasing, change, defilement, impurity, suffering, and emptiness; therefore, they are not oneself. Then, simultaneously dwell in observing the internal and external body. When concentration is good, both the internal and external body can be observed simultaneously. As a result, one knows that the five aggregates and the eighteen elements are all suffering, empty, impermanent, and impure; none are oneself.

Observe what new material phenomena arise in the body, what has increased, coming from non-existence to existence; this must be observed. After observing, one knows that wherever there is arising, there is ceasing; arising and ceasing mean impermanence, which is unreal dharma; thus, it is not oneself. Then observe what previously existed in the body that is now gone—disappeared, changed, transformed. All this must be observed. After observing, one knows that the material body is subject to arising, ceasing, and change; it is impermanent. The impermanent is empty; the empty is unreal, illusory; thus, it is not oneself. Then simultaneously observe what phenomena arise in the body and what phenomena cease; observe the arising and ceasing phenomena together; thus, samadhi and wisdom are balanced.

When concentration power is sufficient, energy is abundant, and the mind is relatively clear and wise, one can observe many dharmas simultaneously. If concentration is shallow, energy is insufficient, and wisdom power is lacking, many dharmas cannot be observed; even observing one or two dharmas is not easy to see clearly. If concentration is sufficient and wisdom power is strong, things from all directions—forms, sounds, smells, tastes, touches, dharmas, the state of the internal body, the external body—can all be observed simultaneously. After observing everything, one knows what dharmas have arisen and what dharmas have ceased; the mind knows everything completely. This knowing within the mind can clearly and brightly know everything, with samadhi and wisdom equally maintained. Without earnest practice, if neither samadhi nor wisdom is complete, observing even one dharma is unclear, contemplation is unclear; after contemplating for a while, the mind becomes scattered; after pondering for a while, the mind becomes vexed—thus, there will be no clear result.

The prerequisite for complete samadhi and wisdom is to have sufficient merit. If merit is insufficient, concentration power cannot be cultivated. The time, environment, and other conditions for cultivating samadhi are difficult to fulfill. Whenever one cultivates samadhi, interfering matters arise. When cultivating wisdom, it is the same: just as one is about to contemplate and investigate a Dharma principle, something happens that needs to be handled, and the contemplation is interrupted. After handling it, when one returns to continue observing, another matter interferes. With insufficient merit, it is impossible to have sufficient time and energy to concentrate wholeheartedly on cultivation. If one does not diligently cultivate merit, worldly matters will always hinder cultivation, preventing progress on the path. When this situation arises, one must quickly practice generosity to accumulate merit. When merit is sufficient, sitting down to cultivate—whether samadhi or wisdom—no person or matter will disturb; there will be ample leisure time and conditions for cultivation. One can read books for a long time without disturbance; many matters do not require one’s distraction or effort.

When merit is insufficient, this hindrance blocks cultivation, that hindrance blocks cultivation—family obstacles, work obstacles, social interaction obstacles. Some also lack economic resources; daily necessities are insufficient, so much time must be spent earning money to support the family, leaving no time for cultivation. All this is due to insufficient merit. If merit is insufficient, one must cultivate more merit, using various methods to quickly accumulate one’s own merit. Practice generosity more; when giving away one thing, the return is at least a thousandfold. It also depends on the recipient: if the other party is a cultivator, it is not merely a thousandfold but ten thousandfold, a hundred thousandfold, a millionfold. Even giving to an outsider who has attained the first dhyāna yields merit a millionfold in return, all recorded in one’s own Tathāgatagarbha. Therefore, cultivators should strive to give outwardly, not to take inwardly; do not let others’ wealth enter one’s own account—that is absolutely inappropriate.

Original Text: Moreover, with wisdom and knowledge formed, and with recollection formed, thoughts concerning the body are all present before him. He should dwell without dependence and without clinging to anything in the world. Bhikkhus, a bhikkhu thus dwells contemplating the body as body.

Explanation: After contemplating like this, in the clear mind, thoughts are saturated with the body; the mental stream is entirely filled with thoughts and notions concerning the material body. Bhikkhus should dwell without dependence, not abiding in the material body, thinking it is reliable and real to depend upon, and not clinging to anything in the world. Bhikkhus, a bhikkhu dwells contemplating the body as body, like this.

At the end of contemplation, eliminate the notion that the material body is real, eliminate and empty that blue-black, rotting body, no longer regard that material body as oneself, let thoughts be pure, the mind empty and pure, dwelling without dependence. If the mind still clings to any other thing in the world, also empty that thing—whether money, houses, land, power, fame, status—in the mental stream, abandon and empty everything, let the mind be utterly empty, nothing at all, dwelling without any dependence. Thus, the mind is empty and pure, and the fruition of the Hinayana is attained.

At this time, there is still a clear knowing within the mind; although there is knowing, there is no thing. This knowing can later be used to investigate Chan with a different topic, investigating: "Who is dragging this corpse?" The body is like a corpse, unreal. Since it is unreal, why can it still be lively? Why can it still perform all activities? When samadhi is well-cultivated and the view of self is severed, doubt easily arises. If the view of self is severed, and severed very thoroughly, when the mind recognizes not a single thing, doubt arises: Why does the body still have the functions of the five aggregates? Thus, doubt arises.

If doubt does not arise, one reason is insufficient concentration; another is the hindrance of the view of self. If concentration is insufficient, correct views are also difficult to possess; the view of self is difficult to sever or not severed thoroughly. If the mind has not emptied all things, still regarding some dharmas within the five aggregates as real, doubt will not arise. This indicates insufficient concentration and wisdom; one needs to continue cultivating. Once doubt arises, one dwells in doubt. When causes and conditions are ripe, the doubt is broken, and one knows: "So it is like this." Therefore, the principles of Mahayana and Hinayana—Hinayana is the foundation. When the foundation is well laid, the next step of cultivation will be very swift. Contemplating the body like this severs the view of the body; the mind is utterly empty, without a self, without my body; all is empty, illusory.

Original Text: Furthermore, bhikkhus, a bhikkhu, as if he were to see it, contemplates a corpse discarded in a charnel ground—a skeleton with flesh and blood, sinews binding the bones; or a skeleton without flesh, smeared with blood, sinews binding the bones; or a skeleton without flesh and blood, only sinews binding the bones; or bones disconnected at the joints, scattered in all directions—here a hand bone, there a foot bone, here an ankle bone, there a thigh bone, here a hip bone, there a backbone, there a skull—bones scattered in all directions. He observes this body, knowing: “This body is not exempt from such a nature; it will become like this.”

Explanation: Continuing the observation, bhikkhus, a bhikkhu at this time can contemplate a corpse discarded in a cemetery. These corpses, because they still have flesh and blood, have sinews connecting to the bones. Or when the flesh is gone, only blood remains on the corpse, only sinews still connect the bones. Or when even the joints are scattered—hand bones here, foot bones there, ankle bones here, thigh bones there, hip bones here, backbone there, skull here—bones scattered in all directions. The bhikkhu observes his own material body, knowing that his own material body will also meet this outcome, becoming such a corpse.

This passage is still contemplating the corpse. The material body while alive is false; after death, becoming a corpse is even more false, even more empty, even less oneself. The previous section contemplated the corpse being devoured by beasts; after being devoured, some bones remain. On the remaining bones, there is still some blood and flesh, with sinews connecting the bones. Observing further, the flesh on the bones is gone, leaving a little blood, with sinews connecting the bones. Observing further, the blood is also gone, licked clean by beasts, gnawed until only the hardest bones remain, only sinews and bones connected.

Finally, even the connections are gone; the joints are gone; the bones are gnawed very broken. Finally, the bones are dispersed into hand bones, foot bones, ankle bones, thigh bones, backbone, skull, etc., scattered very fragmentedly in various places. This lively person of flesh and blood connected together ultimately becomes a piece of broken bone here, a piece of broken bone there, scattered in all directions, unable to be assembled. Observing this, one knows that one’s own body cannot escape this fate; it will become broken, fragmented bones. Then, where has the body gone? Is it real? That original complete body was not oneself; this remaining pile of broken bones is not oneself either. All were assembled due to causes and conditions; the four great elements formed a false shell, an illusory thing.

The Buddha said that the bones remaining after the disintegration of all the material bodies of a single small kalpa are enough to pile up into a Mount Sumeru. Mount Sumeru stands in the four great oceans, extending into space; half is buried in the four great oceans, half extends into space. Mount Sumeru is triangular in shape, narrower towards the top; half extends above the four great oceans. The Earth is above the four great oceans, at the foot of Mount Sumeru, a small sphere on the southern side of Mount Sumeru. The part of Mount Sumeru above the surface of the four great oceans has its midsection as the Heaven of the Four Heavenly Kings. The east, south, west, and north sides of Mount Sumeru are where the Four Heavenly Kings dwell, called the Heaven of the Four Heavenly Kings; the moon floats there. At the peak of Mount Sumeru is the Trāyastriṃśa Heaven where Śakra, Lord of the Devas, resides; the sun floats there.

The bones of all the material bodies of a single person in one small kalpa pile up as high as Mount Sumeru. In one small kalpa, our material bodies are extremely numerous; the number of lives and life forms is too many to count. Are all these material bodies oneself? None are oneself; all are false shells manifested by the Tathāgatagarbha. Life after life, the Tathāgatagarbha sends forth the seeds of the four great elements—earth, water, fire, and wind—forming one material body after another. After the material body disintegrates, only bones remain; ultimately, even the bones vanish. Can we find the bones from many past lives? Impossible to find.

If the material body is oneself, where to find those selves? Search in space? Certainly cannot be found. Moreover, are there so many selves? The true self is only one, and it is permanent and unchanging; that which changes and is impermanent is not oneself. This notion should be very, very firm in our minds. Then we should no longer cling to the material body of one life, no longer regard the material body as oneself, providing it with good food, good clothes, good housing, good things. Eating, drinking, and amusing oneself throughout a lifetime for this stinking skin bag, for this false shell, is utterly unworthy. In the end, it abandons us heartlessly—do we abandon it, or does it abandon us? Do we wish to abandon it? Absolutely not; when the mental faculty has not been cultivated to relinquish craving and clinging, it clings to the material body like this, unable to let go, impossible to actively abandon the material body.

Therefore, that impermanent, changing thing—for which we pay any price, using all our merit to let it enjoy pleasure—is extremely unworthy. Do not pay a high price for the impermanent, changing material body. Strive to cultivate more merit, accumulate more merit, use less merit, enjoy less. Only when merit is sufficiently accumulated can one become a Buddha. A Buddha is the Honored One with Perfect Merit and Wisdom; without sufficient merit, one cannot become a Buddha. Therefore, this merit is extremely important. If one’s own merit is exhausted, even if others give much wealth, one cannot enjoy it. Even if one can enjoy it, it is withdrawn from one’s own Tathāgatagarbha "bank"; thus, the deposit in the bank decreases. Although the money is withdrawn from others’ bank accounts, the merit is consumed from one’s own Tathāgatagarbha bank. Every mouthful of food, every instance of consumption and enjoyment, is withdrawn from one’s own Tathāgatagarbha bank. Eating one more mouthful reduces merit by one mouthful; withdrawing a little from the bank reduces merit a little, and all matters become less smooth.

Original Text: The Buddha said: Thus, he dwells contemplating the body internally as body, or he dwells contemplating the body externally as body, or he dwells contemplating the body both internally and externally as body. Or he dwells contemplating the nature of arising in the body, or he dwells contemplating the nature of passing away in the body, or he dwells contemplating both the nature of arising and passing away in the body.

Explanation: The Buddha said, like this, the mind either dwells in observing the internal body, or dwells in observing the external body, or dwells in observing both the internal and external body simultaneously, or dwells in observing the newly arising phenomena in the body, or dwells in observing the ceasing phenomena in the body, or dwells in observing both the arising and ceasing phenomena in the body simultaneously.

The previous passage contemplated the internal body—observing the corpse turning into bones, which initially had flesh and blood, later no flesh and no blood, finally no sinews, the bones disintegrating into pieces here and there, fragmentary, ultimately vanishing. Where is there still a self? After contemplating the internal body, contemplate the external body—the external world, the six dusts within the eighteen elements—all are subject to arising, ceasing, disintegration, suffering, emptiness, and impermanence. The material body comes from non-existence to existence, grows to over a hundred pounds, finally flesh gone, blood gone, internal organs gone, leaving only a few broken bones; finally, even the bones are gone.

Looking at it this way, is the material body empty? Is it oneself? Is this false shell suffering? Is it defiled and impure? When samadhi and wisdom are equally maintained, samadhi arises, and one can directly observe that the material body is not oneself. After contemplating the internal body, contemplate the external body. Then, firmly recognize internally: the eighteen elements are all suffering, empty, impermanent, without self; none are oneself. From inside to outside, top to bottom, nothing is oneself. Thus, the notion of the material body in the mind is relinquished; the mind is utterly empty, without a single thing. Not a single dharma of the internal or external body is oneself or belongs to oneself; thus, the view of self is severed. For those with good samadhi and wisdom and light afflictions, the second fruition can be attained soon, or one may be a second fruition at that time.

After becoming a second fruition, the first dhyāna arises quickly. After the first dhyāna arises, craving is severed; then, after severing hatred, one becomes a third fruition. Being able to cultivate to the third fruition is quite good. With the realization of the third fruition, plus the merit of realizing the mind and seeing the nature, one can pass the final barrier of Chan. Afterwards, one has the ability and qualification to enter the first ground, becoming a first-ground bodhisattva, entering the Tathāgata’s family, becoming a true Buddha-son of the Tathāgata, the Tathāgata’s own son. Before this, because one has not mastered the Mahayana and Hinayana Dharma and has not severed afflictions, one cannot enter the Tathāgata’s family.

Original Text: Moreover, with wisdom and knowledge formed, and with recollection formed, thoughts concerning the body are all present before him. He should dwell without dependence and without clinging to anything in the world. Bhikkhus, a bhikkhu thus dwells contemplating the body as body.

Explanation: After contemplating like this, in the clear mind, thoughts are saturated with the body; the mental stream is entirely filled with thoughts and notions concerning the material body. Bhikkhus should dwell without dependence, not abiding in the material body, thinking it is reliable and real to depend upon, and not clinging to anything in the world. Bhikkhus, a bhikkhu dwells contemplating the body as body, like this.

After contemplating the internal and external body, and completing the contemplation of arising and ceasing phenomena, thoughts are saturated with the existence of the body; recollection is also filled with this body. Then, empty this thought of the body; let the mind dwell without relying on the body, and without clinging to any thing in the world; let not a single dharma dwell in the mind. Without body, without any thing in the world—any thing is empty, unreal. The body is unreal; everything outside is unreal—up to the entire void, the entire environment and provisions of our life, all are unreal, all do not belong to oneself, all are illusory.

Thus, the mind is emptied extremely thoroughly. After being completely emptied, investigating Chan becomes easy. Since none are oneself, all are empty, why is this five aggregates still active? Doubt will arise. The more thorough the emptiness, the stronger the doubt; the wisdom when breaking through doubt is deeper and sharper.

Original Text: Furthermore, bhikkhus, a bhikkhu, as if he were to see it, contemplates a corpse discarded in a charnel ground—bones bleached white like conch shells, or bones piled high after a year, or bones crumbling to dust. He observes this body, knowing: “This body is not exempt from such a nature; it will become like this.” Bhikkhus, a bhikkhu thus dwells contemplating the body as body.

Explanation: Continuing the observation, bhikkhus, a bhikkhu at this time can contemplate a corpse discarded in a charnel forest or cemetery. That corpse initially has bones as white as a conch shell. After a year, the bones change, piled into a high heap of white bones. Ultimately, the bones crumble into dust and vanish. The bhikkhu again observes his own body, knowing that his own body will also meet this outcome, becoming scattered broken bones. Bhikkhus, a bhikkhu should dwell contemplating the body as body, like this.

A complete body becomes a corpse; finally, not even a single bone remains; nothing can be found. This is impermanence and illusion. In the past, a compassionate cultivator, pitying sentient beings, did not cremate his body after death but instructed people to place the corpse directly in a cemetery for animals to eat. After animals consumed it, only a pile of bones remained. At his death, he instructed people to collect the bones, grind them into powder, and feed them to smaller animals like ants, or scatter them into the sea to feed fish directly. This cultivator was so selfless, so compassionate towards sentient beings, still seeking to benefit beings after death; clearly, he was one who did not cling to the material body.

Thus, in the end, nothing remains of the corpse. Even if ashes exist, they will scatter and be lost. Ultimately, when the Earth is destroyed, where are the ashes and bones? If it is said that bones are stored on Earth, merely unfindable, then when Earth vanishes, where are the bones? The formation, abiding, destruction, and emptiness of Earth is one cycle of a great kalpa. Even if bones could last one great kalpa, they could only exist in space. But what is space? Where can space hold so many bones? Even if space could store bones, heavy rain would wash them away. When wind disasters arise in the universe, even celestial palaces are destroyed; what are those small bones and ashes? They vanish without a trace.

Therefore, in the end, not a single thing of the material body remains. Originally, the material body was composed of the four great elements—earth, water, fire, and wind. Now, the four great elements disperse and return to the Tathāgatagarbha. After the Tathāgatagarbha retrieves them, it manifests another material body, outputting the four great elements again to form another material body, then retrieving the four great elements back into the Tathāgatagarbha. Thus, sentient beings truly possess nothing and are nothing. Then we should no longer cling to the material body, nor cling to any thing in the world. Some say one should seize gold, silver, and jewels—they are more durable than the body. But without the material body, who seizes them? What use are gold, silver, and jewels? Gold, silver, and jewels are relatively durable, but how long can they last? One kalpa, two kalpas, three kalpas—can they last one great kalpa? When Earth disintegrates, where are the gold, silver, and jewels? Where is the vajra (diamond), the hardest thing? When the three thousand great thousand worlds are destroyed, where are your gold, silver, jewels, and vajra? Can they be found? All vanish, gone.

What is formed by the four great elements—earth, water, fire, and wind—ultimately returns to the Tathāgatagarbha. Even the vajra vanishes; even the celestial palaces of the various heavens vanish. What are we clinging to? What are we grasping? Everything vanishes and disintegrates; all is false. What are we clinging to? What are we grasping? Even if you grasp it, how long can you grasp it? In truth, grasping itself is a kind of suffering. Therefore, one should cultivate the mind to be utterly empty and pure, empty like walking in space, without a self walking; that mind is very pure, free, and comfortable. After severing the view of self, one becomes a sage. Life after life, one cultivates while benefiting others, benefiting oneself and benefiting others, ultimately becoming a perfectly accomplished Buddha. Only by cultivating like this can one complete the unsurpassed path to enlightenment.