Chapter 3: How to Specifically Contemplate the Five Aggregates (2)

14. How to Contemplate Prana to Sever the View of Self

Question: During meditation, I am often unable to enter deep concentration due to the agitation of prana. Can I contemplate prana to achieve a breakthrough in severing the view of self?

Answer: Since you cannot enter deep concentration, your contemplation will not be profound and continuous, regardless of the object of contemplation. However, if contemplation can be done with single-mindedness and continuity, then meditative concentration will gradually deepen. Concentration (samadhi) and wisdom (prajna), stillness (shamatha) and insight (vipashyana), are interrelated and mutually supportive. Contemplating prana means contemplating the breath, which pertains to the scope of contemplation within the Four Foundations of Mindfulness. Contemplating any one of the Five Aggregates can lead to the severance of the view of self; the key is to attain access concentration (anāgamya-samādhi).

The various pranas within the body are material form (rūpa). If one contemplates the arising, abiding, changing, and ceasing of prana, its nature of suffering, emptiness, impermanence, and non-self, one can only sever the view of self regarding the aggregate of form; the view of self regarding the consciousness aggregate cannot yet be severed. Nevertheless, clearly contemplating the prana within the body is quite beneficial. Using this point to cover the whole, one can clearly contemplate the entire body's material form, understand its origins and transformations, realize its birth, cessation, change, and impermanence. Severing the view of self regarding the physical body alone is quite significant. After afflictions lessen, contemplating the suffering, origin, cessation, and path regarding the consciousness mind will become easier.

How does one contemplate prana to sever the view of self? As the saying goes, if one breath fails to come, life ceases, and yin and yang are separated; prana is this crucial to the physical body. Prana within the body transports the oxygen the body needs, propels the flow of blood. Combined, prana and blood are the nourishment necessary for the physical body's survival. Without the nourishment of prana and blood, the physical body inevitably perishes. Prana is material form composed of the four great elements (mahābhūtas), predominantly characterized by the wind element. Therefore, prana possesses fluidity and mobility, able to circulate throughout the body. Once blocked somewhere and unable to circulate, illness or obstruction arises in that place. Since prana is material form composed of the four great elements, it is an impermanent phenomenon subject to birth, change, and cessation. Contemplating the impermanence, mutability, and emptiness of prana reveals its nature of suffering; the nature of suffering means it is neither self nor belonging to self. Since prana is not self, the physical body supported by prana is likewise impermanent, subject to birth, change, and cessation, characterized by suffering, emptiness, and non-self. Contemplating from the perspective of prana can also lead to the severance of the view of self.

15. Can Emptiness Be Watched?

Question: During seated meditation, when emptying oneself, can one single-mindedly watch "emptiness"?

Answer: To think of emptying oneself, one must first know what oneself is. The mind that empties is oneself; the phenomena being emptied are oneself. If oneself is emptied, then there is no mind that empties nor phenomena to be emptied. In that case, since oneself is already emptied, how can one still watch emptiness? Is there still a need to watch emptiness? The watching that watches emptiness itself is not empty; the existence of the watcher and the watched, both subject and object present, means it is not empty. The emptiness you are watching is also an existence; this is superimposing a head upon a head.

If, during seated meditation, one empties oneself but then gives rise to the thought of maintaining this state, it is no longer empty. Abiding in the state of emptiness, or sitting with an empty mind, are merely pure states of concentration (dhyāna). They cannot give rise to wisdom of non-self. One must engage in contemplation within concentration to give rise to the wisdom of insight (vipashyana). This was clearly refuted by the Sixth Patriarch in the Platform Sutra. While reading, it seems clear, but when it comes to practical application, one becomes confused. In concentration, without contemplating the meaning of the Dharma, without analytical observation (contemplation practice), without the spirit of inquiry (doubt), wisdom cannot arise. For example, in Buddha-recitation samadhi, no matter how good or deep the concentration, if there is no spirit of inquiry, no analytical observation, no investigation, how can wisdom arise to sever the view of self or realize the mind?

What is contemplation (guanxing)? In mundane matters, for instance, after experiencing certain people and events repeatedly, one gradually sees through them and subsequently ceases to care. Contemplation is similar; by seeing repeatedly, one sees through. What does seeing through mean? After prolonged contact with a person, one understands that person clearly, makes judgments, and decides whether to continue the relationship. Observing oneself is the same: by constantly contemplating the Five Aggregates of body and mind, over time, one sees through the Five Aggregates; the principle is identical. Those with better wisdom may see through sooner; those with very poor wisdom may only see through in future lives. But this foundation must be laid; the effort must be made.

16. The Mind is Empty and Non-Acting, While Actions are Not Empty

Buddhist practitioners, whether among people or alone, should diminish their sense of self-importance. Do not pay too much attention to yourself, do not take yourself too seriously, do not strive to be superior, do not insist on being first in everything. Yourself is not truly existent; the other is not truly existent; the group is not truly existent. There is no first or second, no best or worst; all are merely provisional designations. If a person constantly thinks, "I must surpass everyone," "I must be better and stronger than everyone," always wanting to stand out, to be in the limelight, hoping all eyes are on them, such thoughts carry a very heavy sense of self (I-ness). This is incompatible with non-action (wuwei), incompatible with the mind of a sage, and makes it very difficult to sever the view of self and become a sage.

The sage's mind is empty and non-acting, devoid of such tendencies. The more one seeks to stand out, the further behind one's mind-nature falls. Sages are the opposite: without a sense of self-existence, performing actions with a mind that is non-acting. Only those whose sole intention is for the benefit of the multitude are qualified to become sages.

17. Illusory Appearances Have Illusory Functions

True emptiness (zhenkong) refers to the Tathagatagarbha (Buddha-nature), which is real yet empty in nature. Within its mind-essence, not a single dharma exists, yet it can manifest all dharmas. Marvelous existence (miaoyou) means that while the appearances of the Five Aggregates and the Eighteen Elements (dhatus) seem to exist, their essence is non-existent; they are all illusory dharmas manifested by the Tathagatagarbha. Although illusory dharmas are illusory, one cannot say they do not exist at all, because sentient beings use them every moment: using the Five Aggregates to eat, dress, walk, and live. Sentient beings live within the illusory Eighteen Elements, seeing illusory forms, hearing illusory sounds, smelling illusory scents, tasting illusory flavors, feeling illusory touches, and cognizing illusory dharmas. Seeing, hearing, smelling, tasting, touching, and cognizing are all functions of the Five Aggregates. Therefore, one cannot deny the superficial existence of the Five Aggregates.

Although the Five Aggregates are not truly existent, they still exist in an illusory manner. Clearly, sentient beings use the Five Aggregates every day, yet some say the Five Aggregates do not exist. When one can truly recognize that the Five Aggregates are indeed illusory, that is the severance of the view of self. May all sentient beings be thus. If one denies even the illusory appearance of the Five Aggregates, one still cannot sever the view of self, because without contemplating the Five Aggregates and Eighteen Elements, one cannot see clearly their illusory and unreal nature, and thus cannot eliminate the view of self; all fundamental ignorance and afflictions remain.

18. All Dharmas Are Merely Provisional Names

For example, a nation: a single individual is not called a nation; since a single person is not a nation, multiple people are not a nation, and even a billion people are not a nation. Where is the nation? It is a provisional name! Therefore, all dharmas are merely provisional names, without inherent reality, except for True Suchness (Tathata). Similarly, a single head is not called a person, a single arm is not called a person, a single leg is not called a person; even combined, they are not called a person. What is a person? There is no person! It is a provisional name, without inherent reality! All dharmas are merely provisional names, without inherent reality, except for True Suchness.

What is a specific person? There is no specific person. Head, eyes, brain, marrow are not that specific person; arms, legs, feet are not that specific person; thoughts, perceptions, concepts, feelings, sensations are not that specific person. Combined, they are even less that specific person, yet one cannot perceive that specific person apart from these dharmas. If someone insults that specific person, can they insult that specific person? No! If someone hits that specific person, can they hit that specific person? Also no! That specific person is empty; insults and blows are all empty! There is no such person or event.

19. Why Are the Five Aggregates Illusory Appearances?

Question: Why are both noble and lowly Five Aggregates said to be illusory appearances? And why does the Heart Sutra say all dharmas are empty appearances, neither arising nor ceasing?

Answer: For example, consider a child building a house with blocks, then dismantling it, then rebuilding and dismantling again, repeatedly building and dismantling without end. The house comes into being from non-existence and returns to non-existence from being; it arises and ceases, ceases and arises. Therefore, the house is said to be illusory, an illusory appearance, an empty appearance. Yet the blocks always exist, never destroyed. As long as the blocks exist and the child tirelessly builds, the house will continuously appear and exist. Therefore, the house is said to be an empty appearance that always exists, neither arising nor ceasing.

Similarly, the Five Aggregates are constructed from the seven great elements (sapta-dhātu). When conditions are sufficient, the seven great elements assemble the Five Aggregates. When conditions disperse, the Five Aggregates disperse, returning to the original state of the seven great elements. When conditions are sufficient again, the seven great elements once more assemble the Five Aggregates. Thus, the Five Aggregates continuously arise and cease according to karmic forces and conditions. Whether the seven great elements, relying on karmic seeds of fortune and conditions, construct noble Five Aggregates, or relying on karmic seeds lacking fortune and conditions, construct lowly Five Aggregates, they are all illusory appearances, phantom appearances, empty appearances.

When the Five Aggregates cease, the seven great elements remain. Then, when conditions become sufficient again, these seven great elements once again assemble the Five Aggregates, repeatedly and continuously giving birth to the Five Aggregates. Thus, relying on the seven great elements, the Five Aggregates can be born perpetually, existing forever without cessation. Therefore, from this perspective and meaning, the empty appearance of the Five Aggregates is also said to be neither arising nor ceasing, and sentient beings will transmigrate perpetually. With the seven great elements, karmic seeds, and conditions, what can hinder the Five Aggregates?

20. How to Correctly Understand the Consciousness Aggregate (Part 1)

Original Text from the *Dharma-Dhātu Sūtra (Chishijing)*: The Buddha told Dharmadhātu (Chishi): "What is meant by the Bodhisattva Mahāsattva's correct observation and discernment of the consciousness aggregate? The Bodhisattva Mahāsattva observes that there is no aggregate which is the consciousness aggregate. The inverted aggregate is the consciousness aggregate. The false aggregate is the consciousness aggregate. Why is this? Dharmadhātu, this consciousness aggregate arises from inversion. It is bound by false conditions. It exists due to past karma. It is bound by present conditions. It belongs to numerous causes and conditions. It is false and without inherent existence."

Explanation: The Buddha told Bodhisattva Dharmadhātu: What is called the Bodhisattva Mahāsattva's correct observation and understanding of the consciousness aggregate? The Bodhisattva Mahāsattva observes that there is no such thing as an aggregate called the consciousness aggregate; the consciousness aggregate is without inherent existence. The inverted aggregate is the consciousness aggregate; the false aggregate is the consciousness aggregate. Why is this said? Dharmadhātu, because the consciousness aggregate arises due to an inverted mind; it is bound by false karmic conditions; it is produced from past life karma; it is bound by present karmic conditions. Since the consciousness aggregate arises from the coming together of numerous causes and conditions, it is false, without inherent existence, and empty.

Realizing the falsity of the coarse aspect of the consciousness aggregate is the patience of non-arising (anutpattika-dharma-kṣānti). Realizing the falsity of the extremely subtle aspect is the patience of the non-arising of dharmas (anutpattika-dharma-kṣānti). Originally, there are no dharmas. Within this absence of dharmas, the consciousness aggregate is forcibly established by the power of conditions; the consciousness aggregate is false, illusory, and without inherent existence. Tolerating this principle is the patience of non-arising or the patience of the non-arising of dharmas.

Original Text: "It arises from memory, thought, and discrimination. It arises from consciousness. Because there is cognition, it is called consciousness. It arises from the discernment born of memory, thought, and discrimination. It exists provisionally. Because there is cognition, it is numerically designated as consciousness. Because it cognizes various things. Because it gives rise to mental karma. Because of thinking. Because of the aspect of arising from numerous conditions. Because it gives rise to various thoughts. It is numerically designated as the consciousness aggregate. From cognition, cognitive appearances arise. Manifesting mental karma. Comprising thought. It is numerically designated as the consciousness aggregate."

Explanation: The consciousness aggregate arises due to the memory, thought, and discrimination of the mental faculty (manas). It arises from the ālaya-vijñāna (storehouse consciousness). Because the consciousness aggregate has the function of cognition, it is called the consciousness aggregate. Because the consciousness aggregate is born from the discernment of the mental faculty's memory, thought, and discrimination, it exists provisionally through the coming together of numerous conditions. It also has the function of cognition and thus falls into the numerical category of the Five Aggregates, being called the consciousness aggregate. Because the consciousness aggregate can cognize dharmas, can give rise to mental karma, because the consciousness aggregate can engage in thinking, because it has the aspect of numerous conditions coming together, because it can give rise to various thoughts, it falls into the numerical category of the Five Aggregates, being called the consciousness aggregate.

Original Text: "It is sometimes called mind (citta), sometimes called mentation (manas), sometimes called consciousness (vijñāna). All are due to the discrimination of mental karma. It is included in the consciousness aggregate. Because cognitive appearances, cognitive functions, and cognitive nature are manifested, it is numerically designated as the consciousness aggregate. Like this, that which is not an aggregate is called the consciousness aggregate. It does not arise, does not manifest, does not function, but due to conditions corresponding with inversion, because of false consciousness, it is numerically designated as the consciousness aggregate."

Explanation: The consciousness aggregate is sometimes called mind (citta), sometimes called mentation (manas), sometimes called consciousness (vijñāna). All belong to the discrimination of mental karma and are included within the consciousness aggregate. Because cognitive appearances, cognitive functions, and cognitive nature are manifested, it falls into the numerical category of the Five Aggregates, being called the consciousness aggregate. Like this, that which originally has no aggregate nature is called the consciousness aggregate. The consciousness aggregate actually never arises, never functions, never has any function, but due to inverted karmic conditions corresponding, through false cognition, it falls into the numerical category of the Five Aggregates, being called the consciousness aggregate.

Original Text: "Why is this? This consciousness aggregate arises from numerous causes and conditions; it has no self-nature. It arises sequentially and continuously. Thought-moment after thought-moment arises and ceases. This consciousness condition does not give rise to the aspect of an aggregate. Why? The arising aspect of this consciousness aggregate is unobtainable. Its definite aspect is also unobtainable. Because the arising aspect is unobtainable, because the definite aspect is unobtainable, because it is fundamentally without existence, because its own characteristic is non-existent, because firmness is unobtainable."

Explanation: Why is this said? Because the consciousness aggregate arises from the coming together of numerous causes and conditions, it therefore lacks an intrinsic nature of its own. The consciousness aggregate arises sequentially and continuously; every thought-moment is subject to birth and cessation. Such consciousness conditions do not give rise to the aspect of an aggregate (skandha). Why? Because the arising aspect of the consciousness aggregate is unobtainable; the consciousness aggregate has no arising, thus no arising aspect. The definitely existent aspect of the consciousness aggregate is also unobtainable. The arising aspect of the consciousness aggregate is unobtainable; the definitely existent aspect is unobtainable; fundamentally, the consciousness aggregate is without existence; the consciousness aggregate's own intrinsic characteristic is non-existent; the consciousness aggregate's firm aspect is unobtainable.

21. How to Correctly Understand the Consciousness Aggregate (Part 2)

Original Text from the *Dharma-Dhātu Sūtra (Chishijing)*: "The wise one correctly observes, discerns, and comprehends that what is not an aggregate is called the consciousness aggregate. Ordinary people give rise to the aspect of the consciousness aggregate regarding what is not the consciousness aggregate, using discernment, discrimination, memory, and thought. Corresponding with inversion. Bound by falsity. They forcibly name it the consciousness aggregate. They cling to this consciousness aggregate. Relying on cognition, relying on consciousness, because of various manifestations of thinking, they give rise to the consciousness aggregate. Such people variously discriminate, clinging to internal consciousness, clinging to external consciousness, clinging to internal and external consciousness, clinging to distant consciousness, clinging to near consciousness. Because of the aspect of consciousness, they discriminatively give rise to the consciousness aggregate."

Explanation: The wise person should correctly observe, discern, and comprehend that the so-called consciousness aggregate originally has no aggregate nature or aspect; what is not the consciousness aggregate is provisionally named the consciousness aggregate. Yet ordinary people give rise to the aspect of the consciousness aggregate regarding dharmas that are not the consciousness aggregate, using their own discernment, memory, thought, and discrimination, corresponding with an inverted mind, bound by false appearances, forcibly naming it the consciousness aggregate. Ordinary people cling to the false appearance as the consciousness aggregate, relying on false cognitive functions, relying on the consciousness aggregate, manifesting various thinking functions of the consciousness aggregate, giving rise to the appearance of the consciousness aggregate.

Ordinary people variously discriminate, clinging to internal consciousness that cognizes internal sense objects, clinging to external consciousness that cognizes external sense objects, clinging to internal and external consciousness, clinging to consciousness of the distant past and future, clinging to consciousness of the immediate present. Because they falsely perceive the aspect of the conscious mind, perceiving the false aspect of the conscious mind, they grasp these false appearances as the consciousness aggregate.

Original Text: "Such people, through memory, thought, and discrimination, provisionally and forcibly name this as mind, as mentation, as consciousness. Knowing thus, various mental aspects arise. These ordinary people cling to the consciousness aggregate. Bound by the consciousness aggregate. Because mind, mentation, and consciousness combine, they give rise to various consciousness aggregates. Discriminating false matters. Because of a unified aspect. Because of a definite aspect. They are able to grasp this as mind, as mentation, as consciousness. They are able to grasp, discriminate, and cling to it."

Explanation: Ordinary people, relying on memory, thought, and discrimination, say this is mind, this is mentation, this is consciousness. Provisionally borrowing the appearance of the conscious mind, they forcibly name it mind, mentation, or consciousness. After discriminating like this, various appearances of the conscious mind arise within their minds. Because ordinary people cling to the consciousness aggregate, they are bound by the consciousness aggregate. Mind, mentation, and consciousness combine to manifest the consciousness aggregate; thus, the appearance of the consciousness aggregate arises within their minds. Because the consciousness aggregate can falsely discriminate various matters, because they falsely perceive the combined aspect of the consciousness aggregate, because their minds fixate on the definite existence of the consciousness aggregate's aspect, ordinary people grasp it as mind, mentation, or consciousness, and further discriminate and cling to it.

Original Text: "Such people rely on the consciousness aggregate. Because they deeply crave consciousness, they also grasp the past consciousness aggregate, clinging and thinking it exists. They also grasp the future consciousness aggregate, clinging and thinking it exists. They also grasp the present consciousness aggregate, clinging and thinking it exists. All ordinary people, within the dharmas of seeing, hearing, feeling, and knowing, reckon and grasp the consciousness aggregate, clinging and thinking it exists. Such people cling to the dharmas of seeing, hearing, feeling, and knowing. Bound by the consciousness aggregate. Valuing what they know. Because mind, mentation, and consciousness combine and bind them, they run to and fro, coming and going. So-called from this world to that world, from that world to this world. All because bound by the consciousness aggregate, they cannot truly know the consciousness aggregate."

Explanation: Ordinary people rely on the consciousness aggregate. Because they deeply crave the consciousness aggregate, they also grasp the past consciousness aggregate, clinging to it and thinking it truly exists. They also grasp the future consciousness aggregate, clinging to it and thinking it truly exists. They also grasp the present consciousness aggregate.

Because they cling to the consciousness aggregate thinking it is a real dharma, all ordinary people, within all dharmas involving seeing, hearing, feeling, and knowing, reckon and grasp them as the functional activities of the consciousness aggregate. Because they cling to and reckon the consciousness aggregate as existent, ordinary people cling to the dharmas of seeing, hearing, feeling, and knowing, bound by the consciousness aggregate, treasuring and valuing the functions of knowing and perceiving. Because mind, mentation, and consciousness combine to bind their minds, ordinary people continuously transmigrate within the six realms, born and dying, dying and born, from this life to the next life, from a past life to this life, all because they are bound by the consciousness aggregate, unable to truly understand the consciousness aggregate or see through it.

22. How to Correctly Understand the Consciousness Aggregate (Part 3)

Original Text from the *Dharma-Dhātu Sūtra (Chishijing)*: "The consciousness aggregate is false and unreal. Corresponding with inversion. It arises due to the dharmas of seeing, hearing, feeling, and knowing. Within this, there is no real cognizer. If one cannot contemplate thus truly, one may give rise to wholesome consciousness, or unwholesome consciousness, or wholesome and unwholesome consciousness. Such a person constantly follows consciousness. They do not know where consciousness arises. They do not know the true characteristic of consciousness."

Explanation: The consciousness aggregate is false, not a real dharma; it is a falsely perceived dharma, corresponding to the inverted mind that sees existence where there is none. It arises due to the dharmas capable of seeing, hearing, feeling, and knowing. Within the so-called seeing, hearing, feeling, and knowing, there is no real conscious mind performing the seeing, hearing, feeling, and knowing. If one does not contemplate the consciousness aggregate truly as described, one will give rise to consciousness that creates wholesome dharmas, or consciousness that creates unwholesome dharmas, or consciousness that creates both wholesome and unwholesome dharmas. Such a person's mind constantly follows the consciousness aggregate in its flow. They do not know the place from which the consciousness aggregate arises; they do not know the true characteristic of the consciousness aggregate.

Original Text: "Dharmadhātu, the Bodhisattva Mahāsattva herein, thus contemplating truly, knows the consciousness aggregate arises from false consciousness. That is, within the dharmas of seeing, hearing, feeling, and knowing, it arises from numerous causes and conditions. Because of giving rise to the notion of dharmas where no dharmas exist, one clings to the consciousness aggregate. When these Bodhisattvas contemplate truly, they know the consciousness aggregate is false and unreal, that it has always been unarisen since beginningless time. They know that what is not an aggregate is called the consciousness aggregate, that the aggregate of mental formations (saṃjñā) is the consciousness aggregate, that illusory aggregates are the consciousness aggregate."

Explanation: Dharmadhātu, the Bodhisattva Mahāsattva, within seeing, hearing, feeling, and knowing, can truly contemplate the consciousness aggregate. Knowing the consciousness aggregate arises from false consciousness, that is, within the dharmas of seeing, hearing, feeling, and knowing, the consciousness aggregate arises due to numerous causes and conditions. Because one gives rise to the notion of dharmas where no dharmas exist, one clings to the consciousness aggregate. When great Bodhisattvas contemplate truly like this, they know the consciousness aggregate is false and unreal, that it has never arisen since beginningless time. They also know that what has no aggregate nature or appearance is the so-called consciousness aggregate; they know that the aggregate of mental formations (saṃjñā) with its flow of mental conceptions is also the consciousness aggregate; the various illusory aggregate dharmas are the so-called consciousness aggregate.

Original Text: "For example, the consciousness of an illusory person. It is not inside, not outside, not in the middle. The nature of consciousness is also like this. Like an illusory nature, born from false conditions. Arising from memory, thought, and discrimination. Without real substance. Like a puppet. Consciousness is also like this. Arising from inversion. Existing due to the coming together of false causes and conditions. Thus contemplating, one knows consciousness is all impermanent, suffering, impure, and without self. One knows the characteristic of consciousness is like an illusion. One contemplates the nature of consciousness as like an illusion."

Explanation: For example, the consciousness of an illusory, unreal person is not inside, not outside, and not in the middle between inside and outside. The nature of consciousness is also like this: illusory, born from false conditional dharmas, arising from memory, thought, and discrimination, without real substance, like a wooden puppet controlled by mechanisms. The consciousness aggregate is also like this, arising from inverted mental activities; it is the function of the consciousness aggregate that exists only through the coming together of false causes and conditions. When contemplating the consciousness aggregate correctly like this, one knows the consciousness aggregate is all impermanent, suffering, impure, and without self; one knows the appearance of the consciousness aggregate is illusory; one contemplates the nature of the consciousness aggregate as also illusory and unreal.