[p.133]
Section Six:The Actual Cultivation
As for the cultivation of stopping and contemplation, there are two modes. The first is cultivation while sitting. The second is cultivation while moving through objective conditions and as one relates to the objective sphere.
As for the first [mode], the cultivation as one cultivates stopping and contemplation while sitting, although it is true that this can be accomplished in any of the four deportments,(1) still, for the study of the Way, sitting is the superior posture. Therefore one first explains stopping and contemplation in relation to sitting. Generally speaking, one sets forth five different concepts in this connection:
The first [concept] is cultivating stopping and contemplation as means of countering the coarseness and chaos of the beginner's mind. This refers to the case where, because the practitioner's thoughts are coarse and disordered when he first attempts to sit in dhyana, he should cultivate stopping to get rid of and demolish them. If one is unable to break their hold through stopping, then one ought to cultivate contemplation in such a case. Hence one speaks of cultivating stopping and contemplation in order to counter and break the coarseness and chaos of the beginner's mind.
[p.135]
Now, the explanation of the cultivation of stopping and contemplation involves two concepts. The first, the cultivation of stopping, is itself comprised of three types:
The first of these is stopping wherein one maintains the [mental] state through anchoring [one's attention] on an objective condition. This refers to anchoring the mind at such locations as the tip of the nose or the navel in order to prevent the mind from becoming scattered. Accordingly, a sutra states, "One anchors the mind and refrains from falling into neglectfulness. This is just like locking up a monkey."
The second is stopping through controlling the mind. This refers to exerting control no matter what comes up in the mind in order to prevent it from running off and becoming scattered. A sutra says, "As for these five [sense] faculties, the mind acts as their ruler. Therefore, you should all skillfully control your minds." Because these two are both characterized by [obvious] phenomena it is unnecessary to analyze them [further here].
[p.137]
The third is stopping through realization of truth. The means that, no matter what the mind dwells upon, if one understands that all dharmas are produced from causes and conditions and are devoid of an inherently-existent nature, then the mind will not seize upon them. If the mind does not seize upon them then the mind characterized by false thoughts will cease. Hence this constitutes stopping. This is as described in a sutra where it states:
[p.138]
When the practitioner first sits in dhyana, [he should realize that] no matter what the mind thinks of , no dharma abides for even an instant. If one's false thoughts do not cease even though one has implemented the above-described technique of stopping through realization of truth, one should reflect upon the thoughts which arise, and realize that, as for the past, they have already been destroyed, as for the present, they do not abide, and as for the future, they have not yet come. When one searches throughout these three regions they cannot be found at all. If they constitute a dharma which cannot be found then there is no thought. If there is no thought, then all dharmas are entirely nonexistent.
Although the practitioner contemplates and finds that thoughts do not abide and are entirely nonexistent, still, it is not the case that there is not a single k.sa.na in which there is carried out the arisal of aware and knowing mindfulness.
[p. 140]
One additionally contemplates this mind's thought, [observing that] it is on account of the internal presence of the six [sense] faculties, the external presence of the six [sense] objects, and the mutual opposition between the faculties and the objects that consciousness therefore arises. When the faculties and the objects have not yet been placed in mutual opposition, the production of consciousness is fundamentally nonexistent. One contemplates production in this manner and also contemplates extinction in the same way. The names "production" and "extinction" are only falsely established. When the mind which is characterized by production and extinction is extinguished, then still extinction manifests before one and there is nothing whatsoever which can be found. This is the so-called empty and still noumenal principle of nirvana. [Having carried out this contemplation], one's mind naturally comes to a halt.
[p.142]
The Treatise on the Awakening of Faith states, "If the mind has run off and become scattered one should immediately draw it back in and establish it in right mindfulness. As for this "right mindfulness," one should be aware that it is only mind. There is no external realm. This very mind itself is devoid of any inherently existent characteristic. There is no instant in which it can be gotten at. It is reported that there are beginners in the cultivation of this study who, not yet having developed an easy ability to achieve a stillness of the mind, suppress it so as to force it to remain still, and so often become crazy [as a result]. This is just like studying archery. If one devotes a long time to the practice one then succeeds in hitting the target.
[p.144]
The second, the cultivation of contemplation, is of two types. The first is counteractive contemplation. It is exemplified by the contemplation of impurity which counteracts desire, the contemplation involving the mind of loving-kindness which counteracts hatred, the contemplation involving analysis of the sense realms which counteracts attachment to a self, and the breath-counting contemplation which counteracts excessive discursive thinking. These will not be discussed in detail here.
[p.148]
The second, right contemplation, involves contemplating all dharmas as being devoid of marks and also as produced from causes and conditions. The absence of an [inherently-existent] nature in causes and conditions is just the reality mark. If one first comprehends that absolutely everything in the realm which is contemplated is entirely empty then the mind which is able to engage in the contemplation spontaneously refrains from arising. The earlier and later parts of the text primarily discuss this principle. The reader is requested to study this in detail himself. This is as exemplified in a sutra verse where it states:
[p.150]
The second [concept] involves cultivating stopping and contemplation as means of countering the disorders of mental "sinking," or "floating." When the practitioner is sitting in dhyana if his mind is obstructed by dimness and fails to attend to anything as he stares blankly, or if one sometimes sleeps a lot, at that time one should cultivate contemplation as a means of bringing forth complete illumination. If in the midst of sitting one's mind moves about in a floating manner such that it is light, agitated, and ill at ease, at that time one should cultivate stopping in order to bring it to a halt. This is a summary explanation of the features of cultivating stopping and contemplation as means of countering the disorders of mental "sinking," or "floating." It is only necessary that in utilizing them one knows well how to match the medicine and the disorder. In every case one must not commit the error of applying the antidotes in a contrary or unorthodox manner.
[p.151]
The third [concept] involves cultivating stopping and contemplation in a manner which accords with whatever is appropriate. When the practitioner is sitting in dhyana, if even though he does cultivate contemplative illumination for the sake of counteracting mental sinking, his mind still does not become bright and pure and there is no Dharmic benefit from it, he should then try cultivating stopping in order to arrest it. If when he is utilizing stopping he then becomes aware of his body and mind having become peaceful and still, one should know that it is appropriate to utilize stopping. One should then employ stopping to pacify the mind.
[p.152]
When one is sitting in dhyana, if even though one cultivates stopping to counteract mental floating and moving about, the mind still does not come to a stop and one derives no Dharmic benefit from it, one should then try cultivating contemplation. If in the midst of contemplation one then becomes aware that the mind and spirit have become bright, pure, still and stable, one ought to know that it is appropriate to engage in contemplation. One should then employ contemplation to pacify the mind.
This is a summary explanation of the features of cultivating stopping and contemplation in a manner which accords with whatever is appropriate. It is only necessary that one skillfully adapt to what is appropriate and cultivate that. If one does this, then the mind and spirit will become peaceful and stable, the calamity of the afflictions will be put to rest and one will realize success in the entryways to Dharma.
[p.153]
The fourth [concept] involves cultivating stopping and contemplation to counteract subtle states of mind occurring in meditative absorption. This refers to the situation where the practitioner has first utilized stopping and contemplation to counteract and demolish coarseness and disordered [thought] and, since the disordered thought has already ceased, he then succeeds in entering meditative absorption. On account of the subtle mind state occurring in meditative absorption one becomes aware of the body as empty and still and then experiences bliss. It may be that a mind prone to indulgence is then brought forth which is able to use that subtle mental state as a basis for seizing on a deviant principle. If one is unaware of the false and deceptive nature of the mind which has come to a rest in meditative absorption, one will certainly become desirously attached [to this experience]. If one becomes desirously attached one will cling to this as being genuine. If [however] one is aware that this is false, deceptive, and not genuine, then the two afflictions of affection and views will not arise. This constitutes the cultivation of stopping.
If even though one continues to cultivate stopping, the mind still remains attached and the karma of the fetters linked to affection and views does not cease, one should then cultivate contemplation, directing one's contemplation to the subtle mind associated with meditative absorption. If one does not [in fact] perceive [the actual existence of] the subtle mind occurring in meditative absorption, then one will not maintain attachment to the views linked to meditative absorption. If one does not establish attachment to views linked to meditative absorption then the karma associated with the afflictions of affection and views will all be entirely shattered and destroyed. This constitutes the cultivation of contemplation.
This is a summary explanation of the features of cultivating stopping and contemplation to counteract the subtle mental states occurring in meditative absorption. The distinctions associated with the methods of stopping and contemplation are identical to those set forth previously. The only difference here is that they are employed to demolish extremely subtle errors inherent in [certain] views linked to meditative absorption.
[p.155]
The fifth [concept] is the cultivation of stopping and contemplation as means of achieving equal balance in meditative absorption and wisdom. While sitting in dhyana, either on account of cultivating stopping or perhaps on account of cultivating contemplation, the practitioner then enters dhyana absorption. If although one has succeeded in entering meditative absorption, one still has no contemplative wisdom, this constitutes an absorption characterized by stupidity whereby one is unable to cut off the fetters. Or it may be that the operative contemplative wisdom is only faint and scant. In such a case one is unable to generate true wisdom, sever the fetters, or develop the entryways to Dharma.
At such a time one should cultivate contemplative analysis. If one does so then meditative absorption and wisdom become equally balanced, one becomes able to sever the fetters, and one achieves realization in the entryways to Dharma.
When the practitioner is sitting in dhyana, on account of cultivating contemplation, the mind may suddenly open up and become awakened such that one's wisdom is sharp and clear. However, it may be that the mind of meditative absorption is still only faint and scant. In such a case the mind may be moved and scattered. Like a lamp [flame] in the wind it does not completely illuminate things. In such a case one is unable to leave behind birth and death. At such a time one should return to the cultivation of stopping. On account of cultivating stopping one then gains the mind of meditative absorption. Like the lamp [flame] in a closed room it is immediately able to dispel the darkness and illuminate things clearly. This is a summary explanation of the cultivation of the two dharmas of stopping and contemplation in order to establish equal balance of meditative absorption and wisdom.
If the practitioner is able to skillfully utilize these five concepts in this manner as he cultivates stopping and contemplation while sitting correctly with the body upright, and if in selecting them and dispensing with them he does not fail to accord with what is appropriate, then one should know that this person skillfully cultivates the Dharma of the Buddha. Because one is able to cultivate skillfully he most certainly will not pass through this one lifetime in vain.
[p.156]
Next, the second [mode]. Here we explain the cultivation of stopping and contemplation while moving through objective conditions and in relation to the objective sphere. Constantly sitting with the body upright is the supreme essential for entering the Way. However, a person with responsibilities must necessarily be involved in phenomenal conditions. If one adapts to objective conditions in relating to the objective sphere and yet fails to cultivate stopping and contemplation, this will produce gaps in and severances of the mind of cultivation. In such a case the karma of the fetters will arise where one comes into contact [with the objective sphere]. How then could one succeed in quickly achieving interactive correspondence with the Dharma of the Buddha?
If a person is at all times constantly cultivating skillful means related to meditative absorption and wisdom, one should know that this person will certainly be able to reach a penetrating understanding of all of the Buddha's dharmas.
What is meant by cultivating stopping and contemplation as one moves through objective conditions? As for what is referred to as "objective conditions," it refers to six kinds of objective conditions. The first is walking; the second is standing; the third is sitting; the fourth is lying down; the fifth is doing things; and the sixth is speaking.
What is meant by cultivating stopping and contemplation in relation to the objective sphere? As for what is referred to as "the objective sphere," it refers to the sphere of the six [sense] objects. The first is the eye in relation to forms; the second is the ear in relation to sounds; the third is the nose in relation to fragrances; the fourth is the tongue in relation to flavors; the fifth is the body in relation to tangibles; and the sixth is the intellectual mind in relation to dharmas [as objects of mind].
It is based on the practitioner's cultivation of stopping and contemplation in relation to these twelve phenomena that one speaks of the cultivation of stopping and contemplation as one moves through objective conditions and as one relates to the objective sphere.
[p.160]
First, walking. At times when one is involved in walking one should bring forth this thought, "For what purpose do I now wish to walk?" If it is on account of being directed by afflictions or unwholesome or neutral matters, then one should not walk. If it is not an instance of being directed by the afflictions and if it is for the sake of a matter which produces wholesome benefits and which is in accord with the Dharma, then one should walk.
How does one go about cultivating stopping while walking? If one is walking one maintains the awareness that it is on account of walking that there may exist all of the dharmas of the afflictions, of good and bad, and so forth. If one is completely aware that the mind engaged in walking as well as all dharmas present in walking cannot be gotten at, then the false-thinking mind ceases. This constitutes the cultivation of stopping.
How does one go about cultivating contemplation while walking? One should bring forth this thought, "It is on account of the mind that one moves the body. As a result one has that forward movement referred to as "walking." It is on account of walking that there may then exist all of the dharmas of the afflictions, of good and bad, and so forth." One should then immediately turn around [one's attention] and contemplate the mind which is engaged in walking. One does not perceive any characteristic appearance in it. One should then realize that the one who walks as well as all dharmas involved in walking are both ultimately empty and still. This constitutes the cultivation of contemplation.
[p.161]
Second, standing. If one is standing one should bring forth this thought, "On account of what endeavor do I now wish to stand?" If it is for the sake of the afflictions or unwholesome or neutral endeavors that one stands then one should not stand. If it is for the sake of good and beneficial endeavors then one should stand.
How does one go about cultivating stopping while standing? If one is standing one maintains the awareness that it is on account of standing that there may then exist all of the dharmas of the afflictions, of good and bad and so forth. If one is completely aware that the mind engaged in standing as well as all of the dharmas involved in standing cannot be gotten at then the false-thinking mind ceases. This constitutes the cultivation of stopping.
How does one go about cultivating contemplation while standing? One should bring forth this thought, "It is on account of the mind that the body is brought to a stop. As a result one refers to "standing." It is on account of this standing that there may then exist all of the dharmas of the afflictions, of good and bad, and so forth." One should then turn back one's attention and contemplate the mind engaged in standing. One does not perceive any characteristic appearance. One should then realize that the one who stands as well as all of the dharmas involved in standing are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.162]
Third, sitting. If one is sitting one should bring forth this thought, "On account of what endeavor do I now wish to sit?" If it is for the sake of the afflictions or unwholesome or neutral matters, then one should not sit. If it is for the sake of good and beneficial endeavors then one should sit.
How does one go about cultivating stopping while sitting? If one is engaged in sitting then one should be completely aware that it is on account of sitting that one may then have all of the dharmas of the afflictions, of good and bad and so forth. However, there is not one single dharma which can be gotten at. If [one realizes this] then false thoughts will not arise. This constitutes the cultivation of stopping.
How does one go about cultivating contemplation while sitting? One should bring forth this thought, "It is on account of what is thought by the mind that one sets up the body with the legs folded up. It is on account of this that one may have all of the dharmas of good, of bad, and so forth. Thus one refers to "sitting." In turning around the attention to contemplate the mind engaged in sitting one does not perceive any characteristic appearance. One should then realize that the one who sits as well as all dharmas involved in sitting are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.163]
Fourth, lying down. When one is lying down one should bring forth this thought, "On account of what endeavor do I now wish to lie down?" If it is on account of some matter which is unwholesome or neglectful, then one should not lie down. If it is for the sake of bringing the four great elements into adjustment and harmony, then one ought to lie down like the king of the lions.
How does one go about cultivating stopping when lying down? If one is going to sleep then one ought to become completely aware that on account of lying down there may be all manner of dharmas of good, bad, and so forth. However, there is not one single dharma which can be gotten at. If [one remains aware of this] then false thinking will not arise. This constitutes the cultivation of stopping.
How does one go about cultivating contemplation when lying down? One should bring forth this thought, "It is on account of becoming worn out and exhausted that one then becomes beclouded and dim and then lets loose of the six sense faculties. It is on account of this that one may then have all of the dharmas of the afflictions, of good and bad, and so forth." One should then turn back one's attention and contemplate the mind. One does not perceive any characteristic appearance in it. One should then realize that the one who lies down as well as all of the dharmas involved in lying down are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.166]
Fifth, engaging in actions. When one is engaging in actions one should bring forth this thought: "On account of what matter do I now wish to perform engage in an action such as this?" If it is for the sake of matters which are unwholesome, neutral, and so forth, then one should not act. If it is for the sake of good and beneficial matters, then one should act.
How does one go about cultivating stopping in the midst of engaging in actions? If one is involved in carrying out actions, then one should be completely aware that it is on account of engaging in actions that there may then exist all of the dharmas of good, bad, and so forth. However, there is not one single dharma which can be gotten at. If [one becomes aware of this] then false thoughts will not arise. This constitutes the cultivation of stopping.
What is meant by cultivating contemplation while engaging in actions? One should bring forth this thought: "It is on account of the mind's controlling the movement of the body and hands that one engages in endeavors. It is because of this that there may come to exist all of the dharmas of good, bad, and so forth. Hence the concept termed 'engaging in action.'" One turns back [the attention] and contemplates the mind which engages in actions. One does not perceive any characteristic appearance. One should realize then that the agent of actions as well as all of the dharmas involved in engaging in actions are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.167]
Sixth, speaking. When one is involved in speaking one should bring forth this thought: "On account of what matter do I now wish to speak?" If one would thereby follow along with afflictions or if it is for the sake of discussing matters which are unwholesome, neutral, and so forth, then one should not speak. If it is for the sake of good and beneficial matters, then one should speak.
What is meant by cultivating stopping in speaking? If one is engaged in speaking one maintains the awareness that on account of this speaking there may then come to exist all of the dharmas of the afflictions, of good and bad, and so forth. One becomes completely aware that the mind which engages in speaking and all dharmas of the afflictions and of good and bad cannot be gotten at. Thus the mind which brings forth false thoughts comes to a rest. This constitutes the cultivation of stopping.
What is meant by cultivating contemplating in the midst of speaking? One should bring forth this thought: "It is based on the initial and secondary thought of the mind that one provokes the breath to move through the throat, the lips, the tongue, the teeth and the palate. Thus one emits sound as the words of speech. It is because of this speaking that there may then come to exist the dharmas of good, bad, and so forth. Hence the concept termed 'speech.'" One turns back [the attention] and contemplates the mind which engages in speaking. One does not perceive any characteristic appearance. One should then realize that the one who speaks as well as all of the dharmas involved in speaking are ultimately empty and still. This constitutes the cultivation of contemplation.
The six concepts involved in the cultivation of stopping and contemplation such as have been set forth above are to be employed in a manner which adapts to what is appropriate and which accords with the exigencies of the moment. In each and every case they involve the five previously-[explained] ideas related to stopping and contemplation [which should be implemented] in the manner discussed above.(2)
[p.171]
Next, the cultivation of stopping and contemplation at the entrances of the six [sense] faculties.
First, cultivation of stopping when the eye views forms. Whenever there is the viewing of form it is like the moon [reflected in] water. There is no definite reality involved. If one sees forms with which one is temperamentally agreeable, one does not give rise to desirous affection. If one sees forms to which one is temperamentally opposed, one does not give rise to hateful affliction. If one sees forms to which one is neither opposed nor agreeable one does not give rise to ignorance or any form of chaotic thinking. This constitutes the cultivation of stopping.
[p.173]
What is meant by the cultivation of contemplation when the eyes view form? One should bring forth this thought: "No matter what is viewed, those very characteristic features are empty and still. How is this the case? Within the sphere of the sense faculty, sense object, space and light, nothing is seen by any of them nor is there any discrimination which takes place. The combination of causes and conditions generates eye consciousness. Next, there occurs the arisal of the mind consciousness. It is then immediately able to make distinctions among all of the various types of forms. It is on account of this that there may then come to exist all of the dharmas of the afflictions, good and bad, and so forth." One should immediately turn back [the attention] and contemplate the mind which bears forms in mind. One does not perceive any characteristic appearance. One should then realize that the one who sees as well as all of the other associated dharmas are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.177]
Second, the cultivation of stopping when the ear hears sounds. Whichever sounds are heard by the ear, one immediately realizes that the sounds are characterized by being like echoes. If one hears sounds with which one is temperamentally agreeable one does not give rise to an affectionate mind. As for sounds to which one is temperamentally opposed, one does not give rise to a hateful mind. And as for sounds to which one is neither opposed nor agreeable, one does not give rise to a discriminating mind. This constitutes the cultivation of stopping.
What is meant by the cultivation of contemplation in the hearing of sounds? One should bring forth this thought: "No matter what sound is heard, it is empty and is utterly nonexistent. It is only from the coming together of the sense faculty and the sense object that there is the generation of ear consciousness. Next, the mind consciousness arises and in a forced manner gives rise to discriminations. It is because of this that there may then come to exist all of the dharmas of the afflictions, good and bad, and so forth." One turns back [the attention] and contemplates the mind which hears sounds. One does not perceive any characteristic appearance. One should then realize that the one who hears as well as all of the other associated dharmas are ultimately empty and still. This constitutes contemplation.
[p.179]
Third, the cultivation of stopping when the nose smells fragrances. No matter what fragrances are smelled one immediately realizes that they are like flames and are unreal. If one smells fragrances with which one is temperamentally agreeable one does not give rise to a mind characterized by attachment. As for smells to which one is temperamentally opposed one does not give rise to a hateful mind. And as for smells towards which one is neither opposed nor agreeable, one does not bring forth chaotic thinking. This constitutes the cultivation of stopping.
What is meant by the cultivation of contemplation in the smelling of fragrances? One should bring forth this thought: "The fragrances which I am now smelling are false, deceptive and unreal. How is this the case? It is because of the coming together of the sense faculty and the sense object that there is then produced the olfactory consciousness. Next, there is the production of the mind consciousness. In a forced manner it seizes upon the characteristics of fragrances. It is because of this that there may then come to exist all of the dharmas of the afflictions, good and bad, and so forth. Hence we have what is termed the smelling of fragrances." One turns back [the attention] and contemplates the mind which smells fragrances. One does not perceive any characteristic appearance. One should then realize that the one who smells fragrances as well as all of the other associated dharmas are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.181]
Fourth, the cultivation of stopping when the tongue experiences tastes. No matter what tastes are experienced one immediately realizes that they are like tastes obtained in a dream or a fantasy. If one obtains a marvelous flavor towards which one is temperamentally agreeable one does not give rise to desirous attachment. As for bad tastes towards which one is temperamentally opposed, one does not give rise to a hateful mind. And as for tastes towards which one is neither opposed nor agreeable, one does not give rise to discriminating thoughts on the part of the intellectual mind. This constitutes the cultivation of stopping.
What is meant by cultivating contemplation when the tongue experiences tastes? One should bring forth this thought: "In reality, the tastes which are now being experienced cannot be gotten at. How is this the case? Both subjectively and objectively the six flavors are in their nature devoid of distinctions. It is because the subject-related tongue organ comes into conjunction with them that gustatory consciousness arises. Next one gives rise to mind consciousness. In a forced manner it seizes upon the characteristics of flavors. It is because of this that there may then come to exist all of the dharmas of the afflictions, good and bad, and so forth." One turns back [the attention] and contemplates the consciousness which takes tastes as its objective conditions. One does not perceive any characteristic appearance. One should then realize that the one who experiences tastes as well as all of the other associated dharmas are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.182]
Fifth, the cultivation of stopping when the body experiences tactile sensations. No matter which tactile sensations become the object of awareness one immediately realizes that they are like a reflection, an illusion, or a conjuration, and are unreal. If one experiences a pleasurable tactile sensation to which one is temperamentally agreeable, one does not give rise to desirous attachment. If one experiences painful tactile sensations to which one is temperamentally opposed, one does not give rise to hateful affliction. If one experiences tactile sensations to which one is neither opposed nor agreeable, one does not give rise to thoughts which retain them in mind nor does one engage in making distinctions among them. This constitutes the cultivation of stopping.
What is meant by the cultivation of contemplation when the body experiences tactile sensations? One should bring forth this thought: "Lightness and heaviness, coolness and heat, roughness and slickness, and other such dharmas all constitute tactile sensations. The six sections of the body consisting of the head and so forth constitute what is referred to as the body. The nature of tactile sensations is that they are empty and false. The body too is unreal. It is through the coming together of causes and conditions that there is the arisal of physical consciousness. There next arises the mind consciousness which engages in recollective thought and the making of distinctions with regard to the characteristics of pleasure, pain and so forth. On account of this one refers to the experiencing of tactile sensations." One turns back the attention and contemplates the mind which takes tactile sensations as objective conditions. One does not perceive any characteristic appearance. One should then realize that the one who experiences tactile sensations as well as all of the other associated dharmas are ultimately empty and still. This constitutes the cultivation of contemplation.
[p.184]
Sixth, the features of the cultivation of stopping and contemplation in the midst of the mind's awareness of dharmas are as already explained at the beginning in the section on sitting. From among the above features relating to the cultivation of stopping and contemplation in dependence upon the six sense faculties one implements whichever ones correspond to [the faculty] one intends to utilize. The five concepts discussed earlier are inherent in each and every one of these situations.(3) They have already been extensively detailed herein. Hence we will not now repeat the analysis.
If the practitioner is able to cultivate stopping and contemplation at every point as he walks, stands, sits, lies down, sees, hears, experiences awareness, and so forth, then one ought to know that this person truly cultivates the Mahayana Way. As stated in The Great [Perfection of Wisdom] Sutra, "The Buddha told Subhuti, 'If when the bodhisattva walks he is aware of walking, if when he sits he is aware of sitting, and so forth until we come to when he dons the sa.nghaa.tii, gazes or blinks he is single-minded. [And so too it is as] he exits from and enters into dhyana absorption. One should know that this person is to be known as a bodhisattva, [an exemplar] of the Mahayana.
[p.188]
Furthermore, if a person is able to cultivate the Great Vehicle in every place and in this manner, this person is the most superior in all the world. He is the most supreme and has no peer. A verse from The Treatise [on the Great Perfection of Wisdom] states:
[End of Chapter Six]
1. The four types of deportment are walking, standing, sitting, and lying down. [back]
2. This refers to the five concepts discussed earlier, namely, cultivating stopping and contemplation as means: 1) to counter the coarseness and chaos of the beginner's mind; 2) to counter the disorders of mental "sinking," or "floating;" 3) to accord with whatever is appropriate; 4) to counteract subtle states of mind occurring in meditative absorption; 5) to achieve equal balance in meditative absorption and wisdom. [back]
3. Again, this refers to the five concepts discussed earlier, namely, cultivating stopping and contemplation as means: 1) to counter the coarseness and chaos of the beginner's mind; 2) to counter the disorders of mental "sinking," or "floating;" 3) to accord with whatever is appropriate; 4) to counteract subtle states of mind occurring in meditative absorption; 5) to achieve equal balance in meditative absorption and wisdom. [back]