An Example of the Simultaneous Cultivation of Sila, Samadhi, and Prajna

Yao Ling's Log of Śamatha-Vipaśyanā:

1. During the past two days of holiday outings and visiting relatives, I consistently practiced skeleton contemplation, maintaining the mental image of a skeleton. While interacting with others, my mindset remained detached yet composed—merely adhering to etiquette, speaking little, and minimizing emotional reactions. This reduced many afflictions, and afterward, I harbored no lingering attachments.

2. When daytime afflictions are few, evening meditation becomes easier. Upon closing my eyes, I found my mind not overly chaotic, and body-mind not tightly strained. Thus, mindfulness of breath and Buddha recitation readily entered a focused state. If too many attachments arise during the day, it is like water freezing into ice; evening meditation then requires great effort to melt the ice back into water.

3. Is not "contemplation of the impurity of the body" the cause, and "no perception of self, no perception of person, no perception of sentient being" the fruit? Does not the Diamond Sutra precisely teach "contemplation of the impurity of the body" here? Since there is no perception of self or others, then greed, hatred, and delusion lack a root. Toward whom would greed, hatred, delusion, or arrogance arise? The mind thus easily maintains equanimity and stillness.

4. The Laṅkāvatāra Sūtra states that contemplations like impurity and the skeleton are "meditation practiced by the ignorant." Am I not precisely such an ignorant one? I should frequently arouse this correct mindfulness.

Comment: This practice perfectly integrates precepts (śīla), concentration (samādhi), and wisdom (prajñā), with very clear effects—both concentration and wisdom are evident. The manifestation of precepts is the mind not giving rise to distracting thoughts or afflictions, interacting with others according to etiquette, with a mindset of detachment and calm. The manifestation of concentration is a serene mind, undisturbed, enabling mindfulness of breath and Buddha recitation to quickly enter a focused state. The manifestation of wisdom is twofold: firstly, the ability to swiftly enter a state of contemplative practice; secondly, the ability to use the principles from the Diamond Sutra and the Śūraṅgama Sūtra for comparative study, subduing oneself, thereby rapidly advancing meditative attainment. This achieves guiding concentration with wisdom and generating wisdom from concentration—perfect integration of concentration and wisdom. Such practice enters the correct path. Once precepts, concentration, and wisdom are further strengthened, the severing of the view of self (satkāya-dṛṣṭi) will begin to take shape.

Many practitioners fail to uphold the precepts. When encountering objects, mental formations frequently arise; the afflictions stirred in the mind often are not imposed by others but are self-generated without cause. They perceive phenomena as real within the realm of emptiness, giving rise to attachments, constantly entangled in distinctions of self and others, right and wrong, yet remain unaware. Even when others remind them, they not only refuse to accept it but also develop aversion and resentment. This is far from true practice; the sense of self is too strong. The result of not upholding precepts is that meditation, no matter how much effort is applied, cannot be cultivated properly. This leads to a lack of wisdom in both worldly matters and the Dharma. Therefore, afflictions are the archenemy of wisdom.