The Core of All Observational Practices Is Solely Objectless Observation (Section on Training the Mind Faculty)

Original text of the Ten Methods of Rebirth Sutra: At that time, Ānanda addressed the Buddha, saying: "I have not yet heard of the method of contemplating the body. How should it be done? I earnestly request you to explain it." The Buddha told Ānanda: "The method of contemplating the body is this: do not contemplate east or west, do not contemplate south or north, do not contemplate the four intermediate directions or up and down, do not contemplate empty space, do not contemplate external conditions, do not contemplate internal conditions, do not contemplate the form of the body, do not contemplate form and sound, do not contemplate the appearance of form. Merely contemplate without attaching to any dharma. This is the true and correct method of contemplating the body. Apart from this method of contemplating the body, if one earnestly seeks throughout the ten directions, no matter where one searches, there is no other method that can lead to liberation."

Explanation: Ānanda inquired of the Buddha about the method of contemplating the body and how it should be practiced. The Buddha replied: The method of contemplating the body means that while contemplating the body, one should not contemplate east, west, south, or north; not contemplate the four intermediate directions, up, or down; not contemplate empty space; not contemplate dharmas external to the body; not contemplate dharmas internal to the body; not contemplate the form and appearance of the body; not contemplate features and sounds; not contemplate the appearance of the physical form. Merely contemplate the physical form simply, without clinging to or engaging with dharmas unrelated to contemplation—such as using the mind-consciousness to think, analyze, imagine, speculate, reason, or judge the various dharmas inside and outside the body. One must achieve mere contemplation without attachment. This is the true and correct method of contemplative practice. Apart from this method of contemplating the body, if one sincerely seeks throughout the ten-direction world, no matter where one searches, one cannot find any other method capable of leading to liberation.

The phrase "merely contemplate without attachment" (唯观无缘) is the core of all contemplative practice. It contains immense information, excluding a vast number of operations unrelated to contemplating the body—those operations being methods of mental analysis using the mind-consciousness, which are not direct observation, correct contemplation, or pure contemplation. The mind-consciousness clings everywhere, thinking of this and that, wandering freely to the ends of the earth, yet none of this is related to contemplating the body nor is it a method for attaining liberation. Excluding these functions of the mind-consciousness leaves the direct observation of the mind-base (意根, manas). This is true contemplative practice, the contemplative practice that leads to liberation, the contemplative practice consistent with the Four Foundations of Mindfulness, the contemplative practice of the Twenty-Five Sages in the Śūraṅgama Sūtra, the contemplative practice of all sages and virtuous ones, and likewise the contemplative practice of all Buddhas and Bodhisattvas.

The method has been explained very clearly, yet some people still cannot apply it. One reason is that they are too accustomed to using the mind-consciousness; they cannot imagine how to contemplate without using it, nor do they know how to contemplate using the direct observation of the mind-base. In short, once separated from the functions of the mind-consciousness, they are at a loss. There is no way to demonstrate this further; one can only rely on oneself to constantly and meticulously ponder and practice. During the practice process, one can use the mind-consciousness to think and understand, but after thorough understanding, one must rely on this understanding to do the work and practice contemplation.

Original text: The Buddha further told Ānanda: "Just contemplate your own body. Wholesome power will arise naturally. Right mindfulness will arise naturally. Liberation will arise naturally. Why is that? For example, there is a person who practices diligently with a straightforward mind and attains true liberation. Such a person does not seek liberation, yet liberation comes of itself."

Explanation: The Buddha told Ānanda: You need only directly contemplate the body. The power of wholesome dharmas will naturally arise, right mindfulness will also naturally arise, and liberation of the mind will naturally appear. Why is this said? For example, there is a person who vows to practice diligently, applies effort with a straightforward mind, and thereby attains true liberation. Such a person, though their mind did not seek liberation, yet the fruit of liberation comes naturally, attained without seeking.

The method of practice explained by the Buddha is very clear: simply contemplate, contemplate directly, without random thoughts, fabricating scenarios, emotional interpretations, or adding many matters and complications, which only result in ineffective effort. Engage directly in contemplative practice, think of nothing else, have no other thoughts. Just as taught in the Sutra on the Four Foundations of Mindfulness, contemplate according to reality. Then the power of wholesome dharmas naturally arises, wholesome roots grow and mature, and the stages of warmth, summit, forbearance, and supreme worldly dharmas naturally manifest. The mind possesses right mindfulness, corresponding to the truth of the Four Noble Truths, and body and mind are naturally liberated. Though the mind never sought liberation, liberation naturally appears.

This is the method of contemplative practice using the mind-base (意根). All contemplative practice is like this, from the stage of an ordinary person to the stage of equal enlightenment (等觉地). In the Avataṃsaka Sūtra, the youth Sudhana (善财童子), in one lifetime, visited fifty-three virtuous friends (善知识). Each virtuous friend taught him one Dharma door. Sudhana then directly contemplated within concentration until samādhi arose, and that Dharma door was accomplished, completed. Then he went to visit the next virtuous friend. In this way, Sudhana progressed from the stage of an ordinary person to the stage of equal enlightenment. Finally, visiting the last virtuous friend, Samantabhadra Bodhisattva (普贤菩萨), who taught him to make the Ten Great Vows (十大愿王), guiding him to be reborn in the Land of Ultimate Bliss (极乐世界) to perfect the fruit of Buddhahood.

Since even Sudhana used this method of direct observation with the mind-base to cultivate to the stage of equal enlightenment, we should not seek alternative paths or insist on adding the fanciful thinking of the mind-consciousness, using opportunistic methods to obtain the true fruit of the Path. The fruit of the Path is not attained by the mind-consciousness; it is cultivated by the master, the mind-base, and obtained through direct observation. Therefore, in Buddhism, there is no talk of attaining the fruit through the mind-consciousness or realizing the mind and seeing the Path through the mind-consciousness. Opportunistic methods using the mind-consciousness are inadvisable, unusable; using them is futile, yielding no wholesome fruit, no true liberation.