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

Original text of the Sutra on Ten Methods of Rebirth: At that time, Ānanda addressed the Buddha, saying: "I have not yet heard of the method for contemplating the body. How should this practice be performed? I earnestly request you to explain it." The Buddha told Ānanda: "The method for contemplating the body is this: do not contemplate east or west; do not contemplate south or north; do not contemplate the four intermediate directions, above, or below; 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 its sounds or appearances. Only contemplate without attaching to any conditions. This is the true and correct method for contemplating the body. Apart from this method of contemplating the body, even if one earnestly seeks throughout the ten directions, in every place and location, there is no other method that can lead to liberation."

Explanation: Ānanda inquired of the Buddha about the method for contemplating the body and how it should be practiced. The Buddha replied: The method for contemplating the body is that while contemplating the body, one should not contemplate east, west, south, north, the four intermediate directions, above, or below; one should not contemplate empty space; one should not contemplate phenomena external to the body; one should not contemplate phenomena internal to the body; one should not contemplate the physical form of the body; one should not contemplate its appearance or sounds; one should not contemplate the features of the physical form. One should simply contemplate the physical form directly, without clinging to or engaging with any conditions unrelated to the contemplation, such as using the conscious mind to deliberate, analyze, imagine, speculate, reason, or judge the various phenomena inside or outside the physical body. One must achieve pure contemplation without attachment. This is the true and correct method of contemplative practice. Apart from this method of contemplating the body, even if one sincerely seeks throughout the ten directions, no matter where one searches, one will find no other method that can lead to liberation.

The phrase "contemplate without attaching to any conditions" encapsulates the core of all contemplative practices. It contains immense meaning and excludes a vast number of operations unrelated to contemplating the body—operations that rely on the conscious mind's methods of deliberation and analysis, rather than direct, correct, and pure contemplation. The conscious mind constantly grasps at conditions, thinking of this and that, wandering freely without bounds, yet none of this is related to contemplating the body or is a means to liberation. Excluding these functions of the conscious mind leaves the direct perception of the mental faculty. 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 noble 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 conscious mind; they cannot imagine how to contemplate without it, nor do they know how to contemplate using the direct perception of the mental faculty. In short, once separated from the functions of the conscious mind, they are at a loss. At this point, no further demonstration is possible; one must rely on oneself to continuously ponder and practice diligently. During the practice, one may use the conscious mind to deliberate and understand, but after thorough comprehension, one must rely on it to apply effort and practice contemplation.

Original text: The Buddha further told Ānanda: "Simply contemplate your own body. The power of goodness will arise naturally. Right mindfulness will arise naturally. Liberation will arise naturally. Why is this? For example, there was a person who, with diligence and a straightforward mind, attained correct liberation. Such a person did not seek liberation, yet liberation came 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 naturally arise, and liberation of the mind will naturally appear. Why is this so? For example, there was a person who vowed to practice diligently with a straightforward mind and thereby attained correct liberation. Such a person, though the mind did not seek liberation, nevertheless obtained the fruit of liberation naturally, without seeking it.

The Buddha’s teaching on the method of applying effort is very clear: simply contemplate, contemplate directly, without wild thoughts, fabricating scenarios, emotional interpretations, or adding complications and convolutions—all of which only hinder effectiveness. Apply effort directly in contemplative practice, without entertaining other thoughts or distractions. Just as taught in the Sutra on the Four Foundations of Mindfulness, contemplate reality as it is. Then the power of wholesome dharmas will naturally arise, wholesome roots will grow and mature, and the stages of warmth, summit, patience, and highest worldly dharmas will naturally manifest. The mind will possess right mindfulness, accord with the truths of the four noble truths, and body and mind will naturally be liberated. Though the mind never sought liberation, liberation naturally appears.

This is the method of applying effort in contemplation using the mental faculty. All contemplative practices are like this, from the stage of an ordinary being to the stage of equal enlightenment. In the Avataṃsaka Sūtra, the youth Sudhana visited fifty-three spiritual mentors in one lifetime. Each mentor taught one Dharma door, and Sudhana contemplated directly in meditative concentration until samādhi arose, at which point that Dharma door was accomplished and completed. Then he would visit the next spiritual mentor. In this way, Sudhana progressed from the stage of an ordinary being to the stage of equal enlightenment. Finally, when he visited the last spiritual mentor, Samantabhadra Bodhisattva, Samantabhadra taught him to make the ten great vows, guiding him toward rebirth in the Land of Ultimate Bliss to perfect the fruit of Buddhahood.

Since even Sudhana used this method of direct perception by the mental faculty to cultivate up to the stage of equal enlightenment, we should not seek alternative paths or insist on adding the fanciful fabrications of the conscious mind, attempting to attain the true fruit of the path through opportunistic methods. The fruit of the path is not attained through the conscious mind; it is cultivated by the master mental faculty and obtained through direct perception. Therefore, in Buddhism, there is no notion of attaining the fruit through the conscious mind or realizing the mind through the conscious mind. Opportunistic methods using the conscious mind are inadvisable and unusable; even if used, they are in vain, yielding no wholesome fruit and no true liberation.