Secret Essential Methods of Dhyāna Sutra (禪秘要法經)

Secrets of Zen Meditation Sutra, Part 1

Translated by Kumarajiva and Others at Xiaoyao Garden in Chang'an during the Later Qin Hongshi Era

This is what I have heard:

At one time, the Buddha was staying in the Bamboo Grove at Kalandaka in Rajagriha, accompanied by a great assembly of 1,250 bhikkhus. There were also five hundred great disciples, including Shariputra, Mahamaudgalyayana, Mahakashyapa, and Mahakatyayana.

At that time in the city of Rajagriha, there was a monk named Maha-Katyayana-Nanda, who was intelligent and wise. He came to the Buddha, paid homage to him, and circumambulated him seven times. At that moment, the World-Honored One was in deep meditation, silent and wordless. Seeing the Buddha in meditation, Katyayana-Nanda went to Shariputra, bowed at his feet, and said, "Venerable Shariputra, I beseech you to expound the essential teachings of the Dharma to me."

Then Shariputra proceeded to explain the Four Noble Truths, elaborating on their meaning and significance. He repeated this explanation up to seven times, yet Katyayana-Nanda remained doubtful and unawakened. He then went to pay homage to the feet of five hundred disciples, one by one, requesting each to teach him the Dharma essentials. Each of these disciples also expounded the Four Noble Truths to him seven times, but still, Katyayana-Nanda’s mind remained unenlightened.

He returned to the Buddha and paid homage to him. At that moment, the World-Honored One arose from meditation and saw Katyayana-Nanda bowing at his feet, tears falling like heavy rain, earnestly pleading, "I beseech the World-Honored One to turn the Wheel of Dharma for me."

The World-Honored One then extensively explained the Four Noble Truths to him, repeating the teaching up to seven times. Yet Katyayana-Nanda still did not comprehend. Meanwhile, five hundred heavenly beings, hearing the Buddha’s discourse, attained the pure Dharma-eye. They took heavenly flowers and offered them to the Buddha, saying, "World-Honored One, today, because of the monk Katyayana-Nanda, we have swiftly obtained the benefit of the Dharma. We have seen the Dharma as it truly is and have become Stream-Enterers."

Hearing the words of the heavenly beings, Katyayana-Nanda felt deep shame and remorse. Choked with sorrow and unable to speak, he threw his whole body to the ground like a collapsing mountain. Before the Buddha, he prostrated himself with his four limbs spread out and repented.

At that time, Ananda rose from his seat, straightened his robes, bared his right shoulder, bowed to the Buddha, circumambulated him three times, knelt with his hands together, and addressed the Buddha, saying: "World-Honored One! What causes and conditions led this monk, Katyayana, to be born with great wisdom, mastering the four Vedas, worldly scriptures, the sun, moon, stars, and all arts and skills? And what misdeeds caused him, after years of monastic life, to remain unable to taste the flavor of the Dharma? Even when you, the Tathagata, personally taught him, it was as if he were born deaf—hearing nothing, gaining nothing. Five hundred great Dharma generals, who turn the wheel of Dharma in accord with the teachings, have also instructed him, yet to no avail. I beseech you, O Honored One, to explain to me the past causes and conditions of this monk."

Ananda asked his question, and the Buddha smiled. A five-colored light emerged from his mouth, circled around him seven times, and then re-entered through the crown of his head. The Buddha then said to Ananda, "Listen carefully, listen well, and reflect deeply. I will explain it to you in detail." Ananda replied to the Buddha, "Yes, World-Honored One! I am eager to hear."

The Buddha told Ananda: "This monk, Jiatiluo Nantuo, in a past life countless eons ago, there was a Buddha named Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, endowed with wisdom and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of those to be tamed, the Teacher of gods and humans, the Buddha, the World-Honored One. In that Buddha's Dharma, there was a monk named Achun Nantuo, who was intelligent and highly knowledgeable. Because of his great knowledge, he became arrogant and negligent, and he did not practice the Four Foundations of Mindfulness. When his body perished and his life ended, he fell into the dark hells. After emerging from hell, he was reborn among dragons and elephants—for five hundred lifetimes, he was always a dragon king, and for another five hundred lifetimes, he was always an elephant king. After leaving the animal realm, due to the merit of having previously renounced the household life and upheld the precepts, he was reborn in the heavens. When his life in the heavens ended, he came to be born among humans. Because he had recited the Tripitaka scriptures in his past life, he now encounters the Buddha. But because of his former negligence in not practicing the Four Foundations of Mindfulness, in this present life he is unable to awaken."

At that moment, hearing the Buddha's words, Katilānanda rose from his seat, joined his palms, knelt down, and said to the Buddha: "World-Honored One, I earnestly beseech you to teach me the practice of mindful concentration."

At that time, the Buddha said to Kātyāyana: "Listen carefully, listen carefully, and reflect well upon this. Today, you have asked the Tathāgata about the nectar-like true Dharma that extinguishes the thief of the distracted mind—the medicine used by all Buddhas of the three periods to cure afflictions, which closes all gates of heedlessness and opens the Eightfold Path for all humans and devas. Observe this well, do not let your mind become disturbed."

When the Buddha spoke these words, fifty elder monks in the assembly also addressed Ananda, saying: "The World-Honored One now wishes to teach the method for eliminating heedlessness. We too wish to learn this. We earnestly request the Venerable One to convey this to the Buddha on our behalf."

As these words were spoken, the Buddha addressed the monks: "It is not only for you, but also for future generations of the heedless that I now, in this Bamboo Grove Monastery, will teach the method of mindfulness to the monk Kātyāyana."

The Buddha said to Kātyāyana, "Listen to my words and remember them well. From this day forth, practice the way of a monastic. The way of a monastic is this: in a quiet place, spread out your sitting mat, sit cross-legged, adjust your robes, sit upright with your body straight, bare your right shoulder, place your left hand on your right hand, close your eyes, rest your tongue against the roof of your mouth, and steady your mind so it does not scatter. First, fix your attention on the big toe of your left foot. Observe the first joint of the toe intently, imagining it as a swelling blister. Focus on this until it becomes clear. Then, imagine the blister bursting, and see the first joint of the toe become pure white, as if glowing with a white light. After seeing this, shift your attention to the entire toe, imagining the flesh peeling away, until the whole toe appears clear and bright, as if illuminated by a white light." The Buddha said to Kātyāyana, "This is called the method of focused mindfulness." Hearing the Buddha's teaching, Kātyāyana rejoiced and practiced accordingly.

First, observe one segment. After observing one segment, then observe two segments. After observing two segments, then observe three segments. After observing three segments, the mind gradually expands, and you should observe five segments. See the five segments of the foot as if they have a white light, with the white bones clearly visible. In this way, focus the mind and carefully observe the five segments, not letting it wander. If the mind wanders, gather it back. As before, contemplate half a segment. When the visualization is accomplished, the whole body becomes warm, and a heat arises below the heart. When this visualization is attained, it is called "settling the mind." Once the mind is settled, you should again generate the visualization: cause the flesh on the instep to part to both sides, see the bones of the instep extremely clearly, see the bones of the instep as white as snow. When this visualization is accomplished, next observe the ankle bones, cause the flesh to part to both sides, also see the ankle bones extremely bright and white. Next observe the shin bones, cause the flesh to fall away, see your own shin bones brilliantly white. Next observe the knee bones, also make them bright and distinct. Next observe the hip bones, also make them extremely white. Next observe the rib bones, visualize the flesh falling away from between each rib to both sides, only see the rib bones white as snow, until you see the spine bones extremely clearly. Next observe the shoulder bones, visualize the shoulder flesh as if cut by a knife, from the shoulder to the elbow, from the elbow to the wrist, from the wrist to the palm, from the palm to the fingertips, all cause the flesh to part to both sides, see half the body as white bones. After seeing half the body as white bones, next observe the scalp. After observing the scalp, next observe the thin skin. After observing the thin skin, next observe the membrane. After observing the membrane, next observe the brain. After observing the brain, next observe the fat. After observing the fat, next observe the throat. After observing the throat, next observe the lungs and back. After observing the lungs and back, see the heart, lungs, liver, large intestine, small intestine, spleen, kidneys, raw organs and cooked organs.

Forty families of worms dwell within the living organs. Each family commands eighty billion tiny worms. Every worm is born from the various vessels, nourished and multiplied, totaling three billion in all, their mouths filled with the living organs. Each worm has forty-nine heads, with heads and tails as fine as the tip of a needle. Among these worms, twenty families are fire worms, born from the essence of fire. Another twenty families are wind worms, arising from the movement of wind. These worms travel in and out of the vessels, moving freely at will. The fire worms stir the wind, and the wind worms stir the fire; they breathe in turn, cooking the living organs. Moving up and down, they complete seven cycles. Each of these worms has seven eyes, and from each eye fire emerges. They also possess seven bodies, drawing in fire and moving their bodies to cook the living organs. Once the living organs are cooked, each worm returns to the vessels.

Furthermore, there are forty types of worms, each leading three hundred million smaller worms, their bodies red as fire. Each worm has twelve heads, and each head has four mouths, each mouth holding decaying filth. Between the veins, blood flows, and all of this is observed and made visible. After seeing this, one also sees various worms emerging from the throat. Then, one observes the small intestine, liver, lungs, spleen, and kidneys—all flowing and pouring into the large intestine, emerging from the throat and falling onto the ground before them. Once this visualization is complete, one sees the ground ahead, a place of filth and foulness, with numerous roundworms tangled together, pus and blood flowing from their mouths, filling the area with impurity.

When this visualization is complete, you will see your own body as if it were a figure made of white snow, with each joint clearly connected. If you see yellow or black, you should repent and correct your faults. After repenting, you will see skin growing over your bones, and then this skin peeling away and gathering in front of you, gradually growing as large as a bowl. It grows even larger, like a jar, then as large as a celestial musician's tower, becoming bigger or smaller at will. It continues to expand until it resembles a great mountain, covered with worms that gnaw upon it, causing pus and blood to flow, with countless insects crawling within the filth. You then see this mountain of skin gradually rotting away, until only a little remains, and the worms compete to devour it. Suddenly, four yakshas emerge from the ground, with fire blazing from their eyes, tongues like venomous snakes, and each having six heads of different forms: one like a mountain, one like a cat, one like a tiger, one like a wolf, one like a dog, and one like a rat. Their two hands resemble those of a monkey, and at the tip of each of their ten fingers are four poisonous snakes, one raining water, one raining earth, one raining stones, and one raining fire. Their left foot is like that of a Kumbhāṇḍa demon, their right foot like that of a Piśāca ghost, appearing in hideous and terrifying forms. Then, each of the four yakshas carries nine kinds of corpses, arranging themselves in order and standing before the practitioner.

The Buddha said to Kātyāyana, "This is called the initial stage of the contemplation of impurity." He then told Ānanda, "You must remember these words and never forget them. For the sake of future beings, expound and elaborate widely this nectar-like teaching, the sacred seed of the Three Vehicles."

At that time, Kātyāyana Nanda heard the Buddha speak these words and earnestly contemplated each point, focusing his mind without distraction for ninety days. On the fifteenth day of the seventh month, after the monastic assembly had concluded their self-reflection ceremony, the monks paid homage to the World-Honored One and each returned to their dwelling places. In the latter part of the day, through gradual practice, they attained the four fruits of the śramaṇa path, fully endowed with the three insights and six supernormal powers. Filled with great joy, they bowed at the Buddha’s feet and addressed him, saying:

“World-Honored One! Today, through contemplation, through right concentration, and by relying on samādhi, our cycle of rebirth has ended. We will not take on future existence, we know the truth of the path, and we are certain to accomplish the pure holy life. World-Honored One! This teaching is a vessel of nectar—those who receive and apply it taste the flavor of nectar. We beseech you, Honored One, to expound it further for us.”

At that time, the World-Honored One said to Kātyāyana-Nanda, "If you have truly attained this state, you may perform the eighteen transformations as you wish." Then Kātyāyana-Nanda stood in mid-air and freely performed the eighteen transformations. Seeing this, the monks realized that even someone with as much pride as Kātyāyana-Nanda could be tamed by focusing the mind in one place, following the Buddha’s teaching and not being swayed by the senses, thereby attaining Arhatship. At that moment, fifteen hundred monks in the assembly who were troubled by restless minds witnessed this and rejoiced. They approached the Buddha and received the teaching in turn.

Then, because of this arrogant monk Mahā-Kātyāyana-Nanda, the World-Honored One first established the method of mindfulness fixation and addressed the fourfold assembly: "From now on, any monk, nun, layman, or laywoman who seeks the unconditioned path should fix their mind and concentrate on one point. If the mind runs wild through the six senses like a monkey, without shame or conscience, know that such a person is like an outcast, not of noble birth, with an untamed mind. The wardens of Avīci Hell will always pursue this person. Such an evil one, for many eons, will find no way to liberation. This restless mind gives rise to the seeds of the three realms, and because of this mind, one falls into the three evil destinies."

Hearing the Buddha’s words, the monks rejoiced and respectfully practiced accordingly.

The Buddha said to Ananda, "Do you now see this monk Maha Katyayana Nanda, how he attained liberation through the practice of impurity contemplation? Take this teaching well to heart, and expound it widely for the assembly." Ananda replied to the Buddha, "I will respectfully receive your instruction."

The Buddha said to Ananda, "Listen carefully, listen well, and contemplate this deeply. The second contemplation is to focus your mind on the forehead. Concentrate on a spot on the forehead the size of a fingernail, and do not let your attention wander. By observing the forehead in this way, you will calm your mind, prevent other thoughts from arising, and focus solely on the forehead. Then, observe your own skull, seeing it as white as crystal. Gradually, you will see your entire skeleton, pure and white, the body complete, with each bone connected to the next.

Next, observe the impure substances on the ground before you, as described earlier. When the contemplation of impurity is complete, do not abandon the body; instead, shift to a different contemplation. The method for shifting is to visualize bright light flowing from the joints between the bones, shining brilliantly like a snowy mountain. After seeing this, the impure substances are taken away by yakshas.

Then, visualize before you a single skeleton, making it extremely white. Once this visualization is complete, visualize a second skeleton. After seeing two skeletons, visualize a third. After seeing three, visualize four. After seeing four, visualize five, and so on until you see ten skeletons. After seeing ten, visualize twenty. After twenty, visualize thirty. After thirty, visualize forty. After forty, visualize an entire room filled with skeletons, arranged in rows facing each other, all raising their right hands toward you.

At this point, the practitioner's vision gradually expands, seeing an entire courtyard filled with skeletons, row upon row facing each other, white as snow, all raising their right hands toward you. As the mind expands further, you see an entire field filled with skeletons, row upon row facing each other, all raising their right hands toward you. The mind continues to expand, seeing an area of one yojana filled with skeletons, row upon row facing each other, all raising their right hands toward you.

After seeing one yojana, you see up to a hundred yojanas filled with skeletons, row upon row facing each other, all raising their right hands toward you. After seeing a hundred yojanas, you see the entire Jambudvīpa filled with skeletons, row upon row facing each other, all raising their right hands toward you. After seeing Jambudvīpa, you see Pūrvavideha filled with skeletons, row upon row facing each other, all raising their right hands toward you. After seeing Pūrvavideha, you see Aparagodānīya filled with skeletons, row upon row facing each other, all raising their right hands toward you. After seeing Aparagodānīya, you see Uttarakuru filled with skeletons, row upon row facing each other, all raising their right hands toward you.

After seeing the four continents filled with skeletons, your body and mind become tranquil, free from fear and alarm. As the mind expands further, you see a hundred Jambudvīpas filled with skeletons, row upon row facing each other, all raising their right hands toward you. After seeing a hundred Jambudvīpas, you see a hundred Pūrvavidehas filled with skeletons, row upon row facing each other, all raising their right hands toward you. After seeing a hundred Pūrvavidehas, you see a hundred Aparagodānīyas filled with skeletons, row upon row facing each other, all raising their right hands toward you. After seeing a hundred Aparagodānīyas, you see a hundred Uttarakurus filled with skeletons, row upon row facing each other, all raising their right hands toward you.

After witnessing this, your body and mind are filled with joy, free from fear and alarm. Because the mind has become sharp, you see the entire Sahā World filled with skeletons, all lowering both hands and extending their ten fingers, standing uniformly and facing you. At this time, after seeing this, whether in or out of meditation, you constantly see skeletons. Mountains, rivers, rocks, walls, and all worldly phenomena appear transformed, just like skeletons."

At that moment, the practitioner, having seen this, beheld in the four directions four great rivers, their currents swift and fierce, white as milk, and saw the skeletal beings swept along, sinking and vanishing. When this vision was complete, they again performed repentance. Then they saw only pure water surging and filling the sky, and they should further focus their mind to make the waters grow calm and still.

The Buddha said to Ananda, "This is called the samadhi of the white light of bones surging forth from the ordinary mind. It is also called the appearance of the ocean of birth and death within the mind of an ordinary being. I now, because of Kātyāyana, explain to you and all future beings this gateway of the samadhi of the white light of bones surging forth, in order to gather the scattered mind and cross the ocean of birth and death. You should receive and uphold it, and be careful not to forget or lose it."

Then, the World-Honored One finished speaking these words and immediately manifested the Samadhi of White Light, revealing each and every aspect of it, so that Ananda could see them all clearly. At that time, Ananda, having heard the Buddha’s teaching, rejoiced and respectfully put it into practice. This is called the initial stage of the Contemplation of the White Bones.

The Buddha said to Ananda, "Once this visualization is accomplished, you should proceed to teach the other visualizations. To teach the other visualizations, you should first observe your own body as a skeleton—pure white, with the head bent down and tucked into the hip bones. Focus your mind single-pointedly and make this image extremely clear.

Once this visualization is accomplished, look around your body in all four directions, and see skeletons surrounding you on every side. Once this is accomplished, visualize a skeleton on the ground before you, just like your own, also with its head bent down and tucked into the hip bones.

Once one skeleton is visualized, visualize two. Once two are accomplished, visualize three. Once three are accomplished, visualize four. Once four are accomplished, visualize five. Once five are accomplished, continue until you visualize ten. In this way, fill an entire room with skeletons, all with their heads bent down and tucked into their hip bones.

After seeing one room filled, continue until you see a hundred rooms, all filled with skeletons in the same posture. After seeing a hundred rooms, see an entire yojana—a vast area—filled with skeletons, all with their heads bent down and tucked into their hip bones. After seeing one yojana, extend this vision until you see countless, boundless skeletons, all in the same posture.

Once this visualization is accomplished, see all these skeletons scattered chaotically across the ground before you. Some have shattered skulls, some have broken necks, some are upside down, some are twisted, some have snapped spines, some have legs stretched out, some have legs drawn in, some have leg bones split in two, some have skulls sunken into their chests, some have skulls tilted back or pulled forward—a chaotic, disordered mass of bones filling the entire space, above and below, all around you.

Once this visualization is accomplished, extend it until you see countless, boundless skeletons in chaotic disarray—some large, some small, some broken, some intact. All these appearances, you should fix your mind upon, observe intently, and make extremely clear."

The Buddha told Ananda, "When the practitioner sees this, he should reflect: 'The bones that were once complete are now shattered and scattered about in disarray beyond reckoning. Even this body of bones has no fixed nature—how much more so does my own body lack a permanent self?' After contemplating this deeply, he should further reflect: 'Among these scattered and disordered bones, where is there a self? Where is there another?' At that moment, the practitioner, contemplating non-self, finds his body and mind at ease, peaceful, and filled with joy."

The Buddha said to Ananda, "Once this visualization is accomplished, you should further teach the practitioner to expand the mind, so that they see the entire Jambudvīpa filled with scattered bones in every direction. Around all these bones, great fires arise on all four sides, with flames spreading one after another, burning the scattered bones. They see fire breaking out joint by joint from each skeleton. Such fire appears in various forms — some blaze like flowing water, with brilliant flames surging between the bones; others rise like great mountains approaching from all four directions.

When this visualization is accomplished, the practitioner feels greatly terrified. Upon emerging from meditation, the body feels hot and feverish. They should then collect the mind again, and visualize the bones as before, focusing on a single white skeleton until it becomes completely clear. At this point, the practitioner, while in meditation, cannot rise on their own — they must snap their fingers and only then can they get up.

When this visualization is accomplished, the practitioner should reflect inwardly and say: 'In countless past eons, I have created deeds of burning affliction. Bound by the pull of karma, I now see these fires arising.' They should further contemplate: 'These fires arise from the four elements. My body is empty and still — the four elements have no true owner. This great blaze springs up from emptiness. Both my body and others' bodies are likewise empty. Such fires arise from deluded thinking — what can they actually burn? Both my body and the fire are impermanent.'"

The Buddha said to Ananda, "A practitioner should sincerely and carefully contemplate these truths, seeing that within emptiness there is no fire and no accumulation of bones. One who contemplates in this way feels no fear, and their body and mind become calmer and more at ease than ever before." At that moment, Ananda, hearing the Buddha's words, was filled with joy and practiced accordingly. The completion of this contemplation is called the Second Visualization of White Bones.

The Buddha told Ananda, "After one has completed contemplating the second stage of white bones, one should further teach the method of fixing the mind. As for the method of fixing the mind, first of all, the mind should be fastened to the big toe of the left foot, wholeheartedly contemplating it until the flesh appears bluish-black and greasy, just like fat meat scorched by sunlight. Gradually, this contemplation extends up to the knee, and then to the hip. After contemplating the left foot in this way, one contemplates the right foot likewise. Having contemplated the right foot, one should then contemplate the waist, the back, the neck, the throat, the head, the face, the chest—indeed, all the limbs and parts of the entire body appear dark and greasy, just like fat meat scorched by sunlight, with impurities oozing out like a heap of excrement and urine. Contemplate one's own body thoroughly and vividly with great clarity. Once this visualization has been fully formed, contemplate two bodies. Once two have been formed, contemplate three. Once three have been formed, contemplate four. Then five, then ten bodies, until one sees an entire room filled with dark, greasy forms, like fat meat scorched by sunlight, like piles of excrement and urine. These impure beings line up horizontally and vertically, filling the whole room. Having seen one room, see a second room. Having seen two rooms, eventually see countless multitudes of impure beings filling the entire Saha world in all directions, above and below.

When this visualisation is complete, the practitioner thinks to themselves: 'In past lives, I was deluded by greed and lust, unaware and unawakened. In the prime of youth, I was reckless, clinging to sensual pleasures without shame, pursuing sights, sounds, scents, flavors, and sensations. Now I see that my own body oozes impurities, and so do the bodies of others. What is there to cherish and delight in?' Having seen this, one becomes deeply disgusted with one's own body, feeling shame and self-reproach. Emerging from this concentration, one sees all food and drink as resembling excrement and urine, utterly repulsive and nauseating."

Next, I will teach the practice of easy contemplation. In this practice, you should further generate a mental image. When this image becomes stable, you will see, outside your body, amidst all the impurities around you, flames suddenly rising on all four sides. These flames are like heat shimmering in summer—white in color, moving like wild horses, reflecting over the impurities. When the practitioner sees this, they should feel great joy. Because of this joy, the body and mind become light and relaxed, the mind becomes clear and bright, and happiness far surpasses the ordinary. The Buddha said to Ananda, “This is called the third contemplation on repentance through shame and self-reproach.”

At that time, Ananda, having heard what the Buddha taught, rejoiced and put it into practice. When this contemplation is perfected, it is called the third practice, the contemplation of conscience and shame, which is now complete.

The Buddha told Ananda, "Once this contemplation is accomplished, you should further teach the mind to settle on the big toe of the left foot, and observe the toe joint carefully, arousing the perception of bloating. Having seen the bloating, arouse the perception of decay. Having seen the decay, arouse the perception of the green, black, red, and white pus and blood. This pus and blood is extremely foul and hard to endure. Gradually, from the knee to the hip, one should envision all as bloated, decayed, and impure. After contemplating the left foot, do the same with the right foot. Then, step by step, throughout the waist, back, neck, nape, head, face, and chest — the entire body and all its parts become bloated, rotting away, with green, black, red, and white pus flowing out, foul and putrid beyond endurance.

Once this contemplation is accomplished, then contemplate a second one. Once the second is accomplished, contemplate a third; and after the third, a fourth; and after the fourth, a fifth. Once five are done, extend to ten. Once ten are accomplished, envision a whole room — above, below, and all around — filled with such bloated, putrefying bodies, green, black, red, and white pus flowing out, their stench filling the space, unbearable. Then extend the vision further to one yojana. Having envisioned one yojana, extend it to a hundred yojanas. And once you have envisioned a hundred yojanas, expand until the entire great trichiliocosm — above, below, and all directions, on the ground and through the sky — is entirely filled with bloated, rotting bodies, their pus oozing green, black, red, and white, the whole realm steeped in foulness beyond endurance."

The Buddha told Ananda, “At that time, when the practitioner has seen this, they observe that their own body is filled with impurities, and they see that others' bodies are just the same. They should reflect: ‘This body of mine is truly something to be despised and rejected, filled throughout with countless impurities.’ Having contemplated this clearly, they fear the troubles of birth and death, and their mind becomes steadfast, deeply believing in the law of cause and effect. Whether entering or emerging from concentration, they constantly perceive impurity, and they wish to turn away from and abandon this body. While making this contemplation, they see their own flesh and skin falling away like autumn leaves. Seeing the flesh dropping to the ground before them, their mind is greatly stirred, fear arises within them, and their body and mind tremble uncontrollably, unable to find peace. Their body grows hot and agitated, like a feverish person tormented by thirst. When they emerge from concentration, it is like someone walking across a barren wilderness on a summer day—parched, exhausted, and without water. Once this contemplation is accomplished, even at mealtimes, the food they see appears like a swollen corpse, and the drink they see looks like pus and blood. When this contemplation is complete, they feel immense disgust toward the body. Searching within the body and without, they find nothing clean.”

The Buddha said to Ānanda, "You should also teach them an easier way to visualize, so they don't give up the body and gain nothing in vain. The easy contemplation method is this: guide them to find a clean object in the distance, beyond the foul and impure. Teach them to focus their mind on this one clean object, until their mind's eye is clear and they wish to go take it. Gradually, as their vision expands, they will see that beyond all the impurities there are pure grounds, like land of lapis lazuli. Upon seeing this pure place, they will want to go there. As the view widens further, their mind may not be able to reach it."

The Buddha told Ānanda, "At that point, you should instruct such a practitioner, saying: 'What you see is the perception of impurity. This perception is mixed with defiled things. Know that this perception arises from delusion—it is due to the deluded actions of past lives that you obtained this body. Such a body, from its very seed and root, is impure. Do you truly see this impurity? Although you see the impure, and you see purity outside it, know that both this purity and impurity cannot last forever; they are perceived through the faculties and memory. This impure body belongs to causes and conditions—when conditions gather, it exists; when conditions part, it is gone. What you see also belongs to conditioned perceptions—when the perception forms, it appears; when it dissolves, it disappears. Such perceptions arise from the five senses and return to your mind; it is because of desire and conditions that this perception exists. This perception of impurity comes from nowhere and goes nowhere. You should investigate this impurity in every detail, and search for a self within it—none can be found. The World-Honored One teaches that both self and others are utterly empty and still—how much more so this impurity!'

In this manner, you should repeatedly admonish their mind, and teach them to contemplate emptiness. When they see that hair, nails, fur, teeth—all these—do not truly exist, they will suddenly let go of all impure things. Then, as before, they should settle their mind and return to visualizing the skeleton."

The Buddha said to Ananda, "Uphold these teachings, and be careful never to forget this meditation on impurity and the practice of transformation." At that time, Ananda, hearing the Buddha's words, rejoiced and received them with reverence. When this contemplation is perfected, it is called the Fourth Meditation on the Bloated, Festering, and Transforming Impurities, and thus it concludes.

The Buddha told Ananda, "After this visualization is accomplished, next teach them to focus the mind on a single point. Sit upright in proper meditation and contemplate the big toe of the right foot. Visualize the skin on the toe swelling as if about to burst, with the thin outer skin and thicker inner skin both transparent and clear. Within the thin skin there is a membrane—contemplate this too. Gradually extend this contemplation up to the knee, then to the hip. Do the same with the left foot. Then move up to the waist, the back, the neck, the head, the face, and the chest—the whole body is like this. The thin and thick layers of skin are transparent, swelling as if about to split open like something blown up. The bloating of the flesh is beyond description. From every single pore among the body's countless hairs, hundreds of thousands of pus-filled fluids pour out like raindrops, faster than a torrential storm. Both inside and out they flow, filling the body with pus and blood—extreme filth that is hard to endure. It is like a pool of pus, like a pool of blood, teeming with worms throughout. When this visualization is accomplished, contemplate the chest and see the entire body filled with worms, like a mass of insects. Then again contemplate the big toe of the left foot: swollen, festering, and bursting with pus—blue pus, yellow pus, red pus, black pus, crimson pus, green pus, white pus—all rotting and mixing with feces and urine. Worms play among it, a foul and disgusting place hard to bear.

"Growing weary of this body, one no longer craves desires or delights in taking rebirth. When this visualization is accomplished, one sees a huge yaksha demon as big as a mountain, with hair tangled like a forest of thorns, sixty eyes flashing like lightning, forty mouths each with two fangs jutting upward like pillars of flame, a tongue like a tree of swords reaching down to the knees, and hands wielding iron clubs shaped like mountains of blades, as if about to strike. Such beings are numerous beyond counting. Upon seeing this, one is seized with tremendous terror, and both body and mind shake. These appearances all arise from having violated the precepts in past lives—the roots of all evil: clinging to a self where there is no self, seeing permanence in what is impermanent, seeing purity in what is impure, indulging in heedlessness and attachment, craving sensual pleasures, imagining happiness in what is actually suffering, holding inverted views of what is empty, conceiving of the impure body as pure, living by wrong livelihood, and failing to contemplate impermanence.

"When this visualization is accomplished, further teach them: 'Do not be afraid. This yaksha is the manifestation of your own vicious mind—it arises from the six elements and is composed of the six elements. You should now carefully contemplate the six elements. These six are: earth, water, fire, wind, consciousness, and space. Examine each one: Is your body earth? Is it water? Is it fire? Is it wind? Is it consciousness? Is it space? Contemplate each of these carefully: From which element does this body arise? Into which element does it dissolve? The six elements have no owner, and the body has no self. So why should you fear the yaksha? Just as your thoughts arise from nowhere and vanish to nowhere, so too does the vision of the yaksha appear and disappear. Simply calm your mind and sit. Even if the yaksha comes to strike you, accept it gladly and patiently, contemplating non-self. In the reality of non-self, there is no room for fear. Just keep your mind upright, sit in full lotus, and clearly contemplate both the impurity and the yaksha.'

"After completing this once, do it a second time, and so on, gradually increasing to countless times, contemplating each one clearly until it is fully distinct."

The Buddha said to Ananda, "You should uphold the practice of contemplating the impurity of the thin skin. Be careful not to forget it." At that time, Ananda, hearing what the Buddha had said, rejoiced and humbly followed the teaching. When this contemplation is accomplished, it is called the Fifth Contemplation of the Thin Skin.

The Buddha told Ananda, "After this contemplation is accomplished, one should further be guided to fix the mind on the big toe of the right foot. Gaze intently at the toe and visualize it swelling up. From the foot to the head, like blowing up a leather bag, it becomes bloated, oozing blackish fluid, black and bruised, unbearable to look at, filled with white worms like grains of rice. Each worm has four heads, wriggling and chasing one another, devouring each other. The muscles, bones, and marrow all give rise to worms. All the worms eat away the five organs entirely, leaving only thick skin covering the bones. The skin's thickness is like layered silk cloth. The worms go in and out as if boring through bamboo leaves, their movements inside and out making the skin about to tear. The eyes itch and sting, as countless worms bore through the eyes trying to get out, wriggling within the eye sockets. The nine orifices of the body likewise teem with worms. At that time, the worms emerge from the thick skin and enter the thin skin, until the skin is completely eaten through, and the worms all fall to the ground. Their numbers are immense, beyond counting, piling up into a great mound like a mountain of worms. Before the practitioner, they devour one another, some intertwining together. At that time, having seen the multitude of worms, the practitioner should again fix the mind and carefully contemplate one single worm, causing this one worm to devour all the other worms. Once it has eaten all the worms, only this one worm remains alone. Its body gradually grows larger, and the practitioner sees this worm become as big as a dog. Its body is exhausted and sluggish, its nose crooked like a horn, sniffing in front of the practitioner. Its eyes are vividly red, like burning iron balls. Seeing this, one experiences great terror and should recall: 'How could my body suddenly become like this? First I saw worms devouring each other, and now I see this worm with a body so vile and hideous—how terrifying!' When this contemplation is accomplished, one should contemplate one's own body: 'These worms of mine did not exist originally but now exist; having existed, they return to nothing. Such impurity arises from the mind's imagination—it comes from nowhere and goes nowhere. It is neither self nor other. This body is formed from the coming together of the six elements conditioned by causes. When the six elements disperse, the body is subject to impermanence. The worms seen earlier came from nowhere and go nowhere. My body and this heap of worms—what real substance could they have? The worms have no owner, and I have no self.' Having reflected thus, the worms seen at that time will gradually grow smaller. Having witnessed this, the body and mind become harmonious and joyful, serene and at ease, surpassing the previous state."

The Buddha said to Ananda, "Hold firmly to this practice of contemplating the mass of thick-skinned worms, and never let it slip from your mind." Hearing the Buddha’s words, Ananda rejoiced and put them into practice. With this contemplation perfected, the sixth contemplation on the mass of thick-skinned worms is complete.

The Buddha said to Ananda: "Further, you should focus your mind and fix it on a single point. Carefully observe the big toe of your right foot, then gradually observe from the head down to the feet. Visualize the skin and flesh completely gone—the intestines, stomach, abdomen, liver, lungs, heart, spleen, and kidneys, all five internal organs falling away to the ground, leaving only the bones and sinews holding together. A remnant of membrane clings to the bone, colored deep red, or like mud, or like murky water. Think of this as murky water and use it to wash the skin. Let your entire body, from head to foot, appear this way. Observe your own body clearly and distinctly. After observing your own body, visualize another body appearing before you, standing in front just like your own. Once you can visualize one, then visualize two. Once you can visualize two, then visualize three. Once you can visualize three, then visualize four. Once you can visualize four, then visualize five. Once you can visualize five, continue until you can visualize ten. When you have visualized ten, see the entire room—its walls, floor, and ceiling—filled with red skeletal figures, some the color of mud, some the color of murky water, washing their skin with murky water. Expanding this vision further and further, it fills one yojana. After visualizing one yojana, visualize two yojanas. After visualizing two yojanas, gradually expand to a hundred yojanas. Once you have visualized a hundred yojanas, you will see the entire three-thousand-great-thousand world filled with red skeletal figures, some the color of mud, some the color of murky water, washing their skin with murky water—filling every direction, above and below, spreading across the whole universe."

The Buddha said to Ananda, "Now, observe this crimson form with complete attention, and be careful not to lose sight of it." At that moment, Ananda, having heard the Buddha's words, rejoiced and respectfully followed the teaching. When this contemplation is successfully accomplished, it is called the seventh visualization—the complete contemplation of the extremely red muddy water, which cleanses the skin of all impurities. This marks the end of the seventh visualization.

The Buddha told Ananda, "Next, guide the mind to focus and observe the big toe of the left foot. Then, moving from the foot up to the head, visualize your own body like a freshly dead person, its color faded to withered yellow. Once you see this yellowed state, let it shift into a bluish-red hue. When this vision is steady, you will perceive in the space before you a newly deceased person, colored yellow and red. Seeing one, you will see two; seeing two, three; three, four; four, five. With five perceived, your mind becomes sharp, and you constantly see your own body as one newly dead. When this vision holds, you see everyone across the entire land as newly dead bodies. Once this is steady, expand it further: see the whole universe filled with the newly dead, and perceive your own body and others' as no different from one another. When this vision is achieved, the mind settles, and greed naturally weakens."

The Buddha said to Ananda, "Carefully observe this contemplation of the newly dead—do not forget it." At that time, Ananda, hearing the Buddha's words, rejoiced and put them into practice. When this contemplation is perfected, it is called the eighth contemplation of the newly dead, and it is complete.

The Buddha told Ananda, "Now I will teach you further how to settle your mind in focused awareness. Carefully observe the big toe of your left foot, then move your attention from your feet up to your head, keeping your mind from wandering. See all the bones in your body, each one clearly distinct—how they support one another and connect together without any break. Hair, fur, nails, and teeth are all complete, shining brilliantly white.

Once you have envisioned your own body, repeat this visualization over and over until it appears pure white. After visualizing one body, then visualize two bodies. After visualizing two, visualize three. After three, visualize four. After four, visualize five, and continue until you reach ten.

After visualizing ten bodies, you will see within a single room—above, below, and all around—entirely filled with skeletons, all complete with hair, fur, nails, and teeth, white among white, like snow-white conch shells.

After seeing one room, you will then see a hundred rooms. After seeing a hundred rooms, you will see an entire continent. After seeing the continent, you will go on to see the entire great trichiliocosm—the universe of a thousand million worlds—filled with skeletons, all complete with hair, fur, nails, and teeth, their color extremely white, white as snow-white conch shells.

When this visualization is accomplished, your mind will be tranquil and at ease, and your joy will be more than twice what it was before."

The Buddha said to Ananda, "Carefully observe the contemplation of the complete skeleton, and be sure not to forget it." At that time, Ananda, hearing what the Buddha said, joyfully practiced accordingly. When this contemplation is accomplished, it is called the Ninth Complete Body Contemplation, and thus it concludes.

The Buddha said to Ananda: "You should also teach the practice of focusing the mind and settling the attention. Gaze carefully at the space between the two joints of the big toe on the right foot, keeping the mind fixed there without any distraction. Observe the two joints separating from each other, until only the tips remain touching. After observing these two joints, do the same from the foot up to the head, causing each joint to separate so that only the tips touch. From head to foot, there are three hundred and sixty-three joints. Observe each one carefully, causing every joint to come apart. If this is not fully achieved, settle the mind and observe attentively until each joint separates, leaving only the tips touching. After observing your own body, you should then observe the bodies of others. When you have seen one, observe a second. When you have seen two, observe a third, and so on until you observe the fourth. When you have seen the fourth, observe the fifth. Continue in this way until you see countless skeletons of white bones, with every joint separated and only the tips touching. Having seen this, you will then see many skeletons on all four sides, likewise in the same state. When you achieve this contemplation, you will naturally see that beyond these skeletons, there is something like a great ocean, tranquil, clear, and still. The mind becomes sharp and luminous, and you will see various colored lights surrounding you on all sides. After seeing this, the mind and body will naturally become peaceful, calm, and joyful, and the body and mind will be pure, free from thoughts of worry or delight."

The Buddha said to Ananda, "Carefully observe this contemplation of the joints and bones, and do not forget it." Ananda, hearing what the Buddha taught, rejoiced and followed it in practice. One who attains this contemplation is said to have completed the tenth contemplation, the contemplation of the joints and bones.

The Buddha said to Ananda, "Once this visualization is accomplished, you should further teach the practitioner to maintain focus and carefully observe the two sections between the toes of the right foot. Visualize the joints separating by about three finger-widths, imagining a white light supporting and connecting them. When sitting at night, visualize them as moonlight; when sitting during the day, visualize them as sunlight. Maintain the connection of all the bones so they do not scatter. From the feet to the head, there are three hundred and sixty-three joints—all should be visualized as separated by about three finger-widths, held together by white light so they do not fall apart. During daytime sitting, use sunlight to sustain them; during nighttime sitting, use moonlight. Observe the white light emitting from between every joint.

When this visualization is achieved, you will naturally see, within the sunlight, a Buddha sixteen feet tall, with a halo extending one fathom around—above, below, left, and right. His body is golden, radiating a brilliant and majestic flame-like glow. All thirty-two major marks and eighty minor characteristics are fully manifest. Every single mark and characteristic is clearly visible, exactly as if the Buddha were present in the world—no different at all. When you see this, be careful not to bow in worship. Instead, calmly and steadily observe all phenomena, and think: 'The Buddha taught that all phenomena come from nowhere and go nowhere; all natures and characteristics are empty and still. All Buddhas and Tathāgatas are the body of Liberation. The body of Liberation is Thusness itself. In the reality of Thusness, there is nothing to see and nothing to attain.'

While cultivating this contemplation, you will naturally see all Buddhas. Because you see the Buddha, your mind becomes tranquil, serene, and filled with peaceful joy."

The Buddha said to Ananda, "Now, observe this radiant white skeleton closely and be careful not to forget it." At that time, Ananda heard the Buddha's words, rejoiced, and followed them. One who attains this contemplation is said to have completed the eleventh contemplation, the Radiant White Skeleton Contemplation.

The Buddha told Ananda: "After achieving this contemplation, you should further guide the mind to settle and focus, carefully observing the spine. Within the spine, use the power of concentration to visualize a high platform. See your own body as a white jade figure seated in lotus position, with the light of the white bones illuminating everything. Make this visualization extremely clear. Once seated on this platform, like a person with supernatural powers standing atop Mount Sumeru, you can see the four directions without any obstruction. You clearly see your own former body, and all the skeleton figures are white as conch shell or snow, arranged in rows facing each other, bodies complete with nothing missing, filling the entire three-thousand-fold world. This is called the achievement of the White Light Visualization.

Next, see the vertical bones also filling the three-thousand-fold world. Then see the horizontal bones filling the three-thousand-fold world. See blue-colored skeleton figures in rows facing each other, filling the three-thousand-fold world. Then see black-colored skeleton figures, filling the three-thousand-fold world. Then see bloated corpses, in rows facing each other, filling the three-thousand-fold world. Then see leprous figures, then figures smeared with pus and blood, filling the three-thousand-fold world. Then see rotting, decaying figures with worms emerging from their entire bodies, filling the three-thousand-fold world. Then see figures covered with thin skin, filling the three-thousand-fold world. Then see figures whose skin and bones are separating, filling the three-thousand-fold world. Then see figures red as blood, filling the three-thousand-fold world. Then see figures the color of muddy water, filling the three-thousand-fold world. Then see figures the color of sludge, filling the three-thousand-fold world. Then see skeleton figures with hair, nails, and teeth still connected, filling the three-thousand-fold world.

Next, see three hundred and sixty-three jointed skeletons, only held together at the corners, such skeleton figures filling the three-thousand-fold world. Next, see joints separating in both directions, with white-light figures appearing in the gaps about three finger-widths wide, filling the three-thousand-fold world. Next, see scattered bone figures, only white light connecting them, filling the three-thousand-fold world. In this way, you should see countless skeleton figures, too many to describe.

When you achieve this contemplation, you should generate this thought: 'This body of mine arises from the four great elements—branches, leaves, and seeds—and is ultimately so impure, extremely repulsive and wearisome. Such visions arise from my own mind; when the mind visualizes, they appear, and when it does not, they are not seen. Know that this visualization is an illusory perception, born from false views, dependent on causal conditions. I should now contemplate the causes and conditions of all phenomena. What are the causes and conditions of all phenomena? They arise from the four great elements: earth, water, fire, and wind.'

Then observe the wind element rising from the four directions. Each wind element is like a great serpent with four heads—two pointing up, two pointing down—and from their many ears, wind emerges. When this contemplation is accomplished, the wind transforms into fire. Each poisonous serpent spits out fire mountains, steep and terrifying. Yakshas dwell within these fire mountains, moving their bodies, inhaling fire, and emitting wind from their pores. These transformations gradually fill one room, then two rooms, then three, and gradually expand to fill one yojana, then two, then three, and further expand to fill the entire continent of Jambudvipa. See the yakshas within the fire mountains, inhaling fire and carrying mountains, emitting wind from their pores, running about frantically throughout Jambudvipa, startling practitioners with their approach.

When you see this, your mind becomes greatly frightened, and you seek an easier contemplation method. The easier method is to first visualize the Buddha image. At the tip of each flame, visualize a sixteen-foot Buddha image. When this visualization is accomplished, the fire gradually subsides and transforms into lotus flowers. The many fire mountains become like masses of true gold, transparent inside and out. The yaksha ghosts appear like white jade figures. Only the wind element remains, swirling and blowing the lotus flowers. Countless transformation Buddhas stand in the air, emitting great light like a vajra mountain. At this time, all the winds become still and unmoving.

Then the four poisonous serpents emit water from their mouths. The water has five colors and fills one bed, then two beds, then three beds, and so on until it fills one room. After filling one room, it fills two rooms, then three rooms, until it fills ten rooms. When the water fills ten rooms, see within each of the five colors a white light, like a crystal pillar with fourteen tiers, each tier hollow, with white water surging up and resting in the air.

When this contemplation is accomplished, the practitioner sees within his own heart a poisonous dragon with six heads, coiled around the heart seven times. Two heads spit water, two spit fire, two spit rocks, and wind emerges from its ears. From all the pores of his body, ninety-nine poisonous snakes are born, some facing up, some facing down. The dragons spit water that flows out from the soles of the feet and merges with the white water. This gradually fills one yojana, and all these things are seen. After filling one yojana, it fills two, then three, until it fills all of Jambudvipa.

When Jambudvipa is filled, the poisonous dragon emerges from the navel, gradually rises into the eyes, and then comes out from the eyes to rest on the crown of the head. At that time, within the water there is a great tree whose branches and leaves spread out covering everything. This poisonous dragon, never leaving the practitioner's body, extends its tongue onto the tree. On the dragon's tongue are eight hundred ghosts and spirits. Some spirits wear mountains on their heads, have hands like snakes, and feet like dogs. Other spirits have heads like dragons, with hundreds and thousands of eyes all over their bodies, fire shooting from the eyes, teeth like mountain blades, writhing on the ground. There are also ghosts, each with ninety-nine heads and ninety-nine hands, their heads extremely ugly—like dogs, jackals, foxes, wildcats, cats, and rats. Around the necks of these ghosts hang monkeys. These evil ghosts play in the water, some climbing trees and leaping about. Yaksha ghosts have fire blazing from their heads; the monkeys try to put out the fire with water but cannot stop it, only making it grow. Such fierce fire suddenly blazes fiercely beside the crystal pillar in the water, melting it like pure gold, with flames in succession encircling the body ten times, resting above the practitioner like a canopy of true gold, with nettings spread over the tree. This golden canopy has three full layers.

At that time, four great evil ghosts suddenly appear from underground, with hundreds and thousands of ears, water and fire emerging from the ears, dust raining from the pores of their bodies, and wind blowing from their mouths filling the world. Eighty-four thousand rakshasa ghosts with double fangs protruding upward one yojana high, and thunderbolt fire blazing from their pores. Numerous such beings cavort in the water. Tigers, wolves, lions, leopards, and beasts of prey also emerge from the fire mountains and play in the water.

When these things are seen, every skeleton figure fills the entire world of endurance, each raising its right hand. Then the rakshasas, holding iron tridents, gather up all the skeleton figures and pile them in one place. Then nine-colored skeleton figures, in orderly rows, come to the practitioner. Such numerous hundreds and thousands of visions cannot be fully described."

The Buddha said to Ananda, "When this contemplation is perfected, it is called the Great Contemplation of the Four Elements. You should uphold it well and be careful not to forget or lose it." At that time, Ananda, hearing what the Buddha had said, joyfully accepted and practiced it. When this contemplation is perfected, it is called the Twelfth Contemplation, encompassing the contemplations of the Earth Element, Fire Element, Wind Element, and Water Element. It is also known as the realm of the ninety-eight defilements.

The Buddha told Ananda, "Once this visualization is accomplished, you should further guide the mind to remain fixed and intently observe the spine in the lower back. Visualize each spinal bone as white as conch or snow. After seeing the spine, visualize all the bones of the body connected joint by joint, growing ever clearer and brighter until they shine like crystal. See each bone, whether large or small, each one luminous like a crystal mirror. The elements of fire, wind, water, and earth — all these realms appear within a single joint.

When this visualization is achieved, see the ground below, gradually opening up from beneath your bed. After seeing the ground beneath one bed, see it beneath a second bed. After seeing it beneath two beds, see it beneath a third bed. Having seen beneath three beds, gradually extend your vision to the whole room. After seeing one room, see two rooms. After seeing two rooms, gradually see three rooms. After seeing three rooms, see the ground of an entire courtyard opening open. When you see these things, you should observe carefully until there are no barriers below.

In the wind realm below, various winds arise and blow toward yakshas, who all inhale these winds. Having inhaled them, kumbhandas are born from the pores of their bodies. Each kumbhanda spits forth mountain-sized flames that fill the great trichiliocosm. Suddenly, amidst these mountains, countless beautiful women appear, playing music and singing before the practitioner. Then rakshasas come, fighting to devour them.

When the practitioner sees this, they are terrified beyond measure and cannot contain themselves. Upon emerging from meditation, they constantly suffer heart pain, and their crown feels as if it is about to split. When they re-enter concentration, they see all the four great elements' realms as before. Having seen these realms, due to the stabilizing power of the four elements' concentration, they see their body white like a jade person, with fire rising from each joint, water flowing below from each joint, wind emerging from the ears, and hail of stones raining from the eyes.

After seeing this, ten giant serpents appear on the ground before them, each five hundred yojanas long with twelve hundred legs, feet like venomous dragons. Their bodies emit water and fire as they writhe across the ground.

When this visualization is accomplished, one should sincerely repent past wrongdoing with utmost devotion. Upon emerging from meditation, one should not speak much, but remain in a quiet place with mind fixed single-pointedly — except during meals. Then one should repent further, take digestive medicines, and only afterward may one shift to a different contemplative practice."

The Buddha said to Ananda, “This contemplation is called the Second Great Contemplation of the Four Elements. You should receive and uphold it well, and be careful not to forget or lose it.” At that time, Ananda heard what the Buddha had said, rejoiced, and practiced accordingly. When this visualization is accomplished, it is called the completion of the Thirteenth Contemplation on the Root of the Mental Fetters.

The Buddha told Ananda, "When this contemplation is accomplished, you should shift to a different practice. The method for this shift is: when the fire element stirs, you should envision mountains. Think of these mountains as being like frost or ice, melting under the blaze. Such a fierce fire rages enormously. When the fire blazes intensely, the body feels scorching hot. Then further envision a dragon, calling down stones like rain to smother the raging flames. Next, envision those stones shattering into dust. The dragon then breathes out wind, gathering the fine dust into piles that become mountains, where countless trees, brambles, and thorns naturally spring forth. At that time, white water, complete with all five colors, flows among the thorns. These waters rest atop the mountains, still and unmoving, like accumulated ice." When this contemplation is accomplished, it is called the fourteenth method of shifting contemplation.

The Buddha said to Ananda, “If there are monks, nuns, laymen, or laywomen who are practicing deep meditation, you should teach them this easy contemplation method and never forget it. For these four contemplations on the elements, if someone achieves them, the Buddha permits them to take medicines such as ghee and meat. When eating meat, they should wash it until it has no flavor, and they should think of it like eating their own child’s flesh in a time of famine: ‘If I do not eat meat now, I will go mad and die.’ Therefore, in the city of Śrāvastī, the Buddha instructed all the monks that, for the sake of cultivating meditation, they may eat the three kinds of pure meat.” At that time, Ananda heard what the Buddha said and joyfully put it into practice.

The Buddha told Ananda, "After teaching the contemplation of the easy visualizations, you should further guide them as before in fixing the mind, focusing the attention, and carefully contemplating the spine, making it appear even whiter and purer than before, many times over. Between the vertebrae, because of this brightness and purity, one can see all kinds of filthy and impure things. When this visualization is accomplished, one should contemplate their own body as a skeleton, each joint clearly white and bright, like a crystal mirror. All the skeletons in Jambudvipa, along with all the realms seen through the four great elements, appear within a single joint. After seeing this, one sees skeletons coming from the east, approaching the practitioner in orderly rows, countless as fine dust. In this way, the entire Saha world to the east is filled with white skeletons, all advancing in orderly rows toward the practitioner. Likewise, from the south, west, north, the four intermediate directions, and from above and below—the same occurs. Then blue-colored skeletons appear, in orderly rows, approaching the practitioner, filling all of Jambudvipa. Gradually they expand until the entire Saha world to the east is filled. From the south, west, north, the four intermediate directions, and above and below—the same occurs. Then mud-colored skeletons appear, row after row, approaching the practitioner, filling Jambudvipa. Gradually expanding until the entire Saha world to the east is filled. From the south, west, north, the four intermediate directions, and above and below—the same is seen. Then turbid-water-colored skeletons appear, in orderly rows, approaching the practitioner, filling all of Jambudvipa. Gradually expanding until the entire Saha world to the east is filled. From the south, west, north, the four intermediate directions, and above and below—the same occurs. Then red-colored skeletons appear, row after row, approaching the practitioner, filling all of Jambudvipa. Slowly expanding until the entire Saha world to the east is filled. From the south, west, north, the four intermediate directions, and above and below—the same. Then crimson-colored skeletons appear, in orderly rows, approaching the practitioner, filling the whole of Jambudvipa. Gradually becoming vast until the entire eastern Saha world is saturated. Then from the south, west, north, the intermediate directions, above and below—the same happens. Then skeletons with bodies smeared in pus and blood appear, advancing row after row toward the practitioner, filling Jambudvipa. Becoming ever more vast until the entire eastern Saha world is filled. Likewise from the south, west, north, the intermediate directions, and above and below. Then yellow-colored skeletons appear, in orderly rows, moving toward the practitioner, filling Jambudvipa, gradually extending until all the eastern Saha world is filled; from the south, west, north, the intermediate directions, above and below, the same occurs. Next, green-colored skeletons come, in rows, approaching the practitioner, filling Jambudvipa. Slowly they expand until the whole eastern Saha world is filled. From the south, west, north, the four intermediate directions, above and below—the same. Then purple skeletons appear, row after row, closing in on the practitioner, filling Jambudvipa, and gradually expanding until the entire eastern Saha world is full. Likewise for the south, west, north, the intermediate directions, and above and below. Then skeletons marked with putrid sores appear, and from between the joints flow sixteen kinds of colored, foul, mixed pus, advancing row by row toward the practitioner. They fill Jambudvipa, spreading until the entire Saha world in the east is filled; and from the south, west, north, the four intermediate directions, above and below—the same appears. When this vision is achieved, the practitioner is terrified, seeing yakshas coming as if to devour them. At that moment, the practitioner sees fire burst forth joint by joint from the skeletons, flames shooting in succession, filling the entire Saha world. Water springs forth from the tops of the skeletons’ heads like crystal pillars. Then all the fire on top of the skeletons’ heads transforms into mountains of stone. Then dragons send wind from their ears, blowing the fire and shaking the mountains. The mountains spin and float in the air like a potter's wheel, without obstruction. Having seen all this, the practitioner is seized with tremendous fear. Because of this fear, a billion demons appear, carrying mountains and spewing fire, each with a different terrifying form, and they all surround the practitioner."

The Buddha told Ananda: “If a monk, abiding in right mindfulness and diligently cultivating diligence, sees this vision, he should be taught to contemplate that all dharmas are empty and devoid of self. When he emerges from concentration, he should also be encouraged to seek a wise teacher and ask about the profound meaning of emptiness. Having heard about emptiness, he should examine himself, thinking: ‘My body arises from the impure union of my parents, wrapped in sinews and bathed in blood—made of thirty-six unclean substances, full of filth and impurity. It is shaped by karmic conditions and born from ignorance. Now, observing this body, there is nothing in it worthy of attachment—it is like a rotting, decaying thing.’ When he contemplates in this way, the skeleton figures will press in around him. He should extend his right hand and snap his fingers at them, thinking: ‘These skeletons arise from false imaginings and deluded projections. My body is likewise born of the four great elements, a village where the six sense faculties reside together. How much more so are these skeletons produced from illusion?’ As he thinks this, the white skeletons crumble into dust and gather on the ground like a mountain of white snow. Among the many varicolored skeletons, a great serpent suddenly appears and devours them. Upon the snowy mountain stands a figure of white jade, its body majestic—thirty-six yojanas tall—with a neck as red as fire and eyes emitting white light. Then the white waters and crystal banners all naturally enter the crown of the white jade figure. Dragons, ghosts, serpents, monkeys, lions, and cats all flee in terror, climbing up trees to escape the great fire. Ninety-nine snakes emerge from the pores of the body and cling to the trees. Then a venomous dragon coils around the tree, and a black elephant appears, standing beneath it.

When one sees this, one should repent deeply during the six periods of the day, avoid excessive speech, and dwell in solitude to contemplate the emptiness of all dharmas. Within the emptiness of all dharmas, there is no earth, no water, the wind, or fire. Form is delusion, born from illusory dharmas; feeling is conditioned, arising from karmic deeds; perception is distortion, an unstable state; consciousness sees nothing, being bound by karmic conditions and planting seeds of craving. Thus, he should thoroughly investigate this body: the element of earth is seen as existing only through emptiness, yet even that seeing is empty—how then can one grasp a solid notion of earth? With such analysis, what is earth? Observing thus is called contemplating the external earth. Examining each detail, one sees the earth element has no owner. As these thoughts arise, the mountain of white bones further crumbles into fine dust, and only the skeleton figures remain among the particles, with light rays connecting them. From within the light, four colors of radiance emerge, and within that radiance, fierce flames arise and burn the yakshas. The yakshas, scorched by fire, scramble up trees, but before reaching them, the black elephant tramples them. The yakshas spew fire to burn the elephant’s feet. Then the black elephant roars like a lion’s cry, proclaiming suffering, emptiness, impermanence, and non-self, declaring: ‘This body is a thing of ruin, it will soon perish.’ Having spoken, the elephant battles the yakshas. The yakshas pierce the elephant’s heart with iron spears, and the elephant roars again, shaking the earth for the distance of one league. The great tree quakes, roots, trunk, branches, and leaves tremble all at once. The dragon breathes fire to burn the tree, and the snakes recoil in fright, each extending its ninety-nine heads to protect it. The yakshas rise again, hurling great boulders at the elephant, but the elephant steps forward and catches them with its trunk, hurling them into the tree. The boulders land among the branches, transforming into a mountain of knives. The yakshas leap up violently, and venomous dragons with four heads emerge from every pore of their bodies, spewing smoke and flame—utterly terrifying.

When this contemplation is perfected, one sees within one’s own body, deep at the heart, a pit like a dry well. A serpent dwells within it, spewing venom as it moves up and down, appearing above the well’s opening. Above hangs a mani pearl, suspended in space by fourteen silk threads. The venomous snake strains upward to swallow the pearl but cannot—it collapses to the ground, dazed and unconscious. Then the fire from its mouth recedes back into the crown of the practitioner’s head. If one sees such a vision, repentance should be undertaken. One should take suitable food, harmonize the four elements, and seek peace and stability, dwelling in a quiet room free from the sound of birds.”

The Buddha said to Ananda: "If any monk, nun, male lay practitioner, or female lay practitioner attains this contemplation, it is called attaining the contemplation of the Earth Element. They should diligently maintain focused mindfulness and be careful not to be negligent. If one cultivates the practice of non-negligence, they will swiftly attain the summit Dharma, faster than flowing water. Even if one is lazy, having already abandoned the three lower realms of suffering, upon leaving this body in the next life, they will be born in Tuṣita Heaven, where they will encounter Maitreya, who will teach them the Dharma of Suffering, Emptiness, Impermanence, and other such truths. With sudden clarity and understanding, they will attain the fruit of Anāgāmin."

The Buddha said to Ananda, "Now you must sincerely receive and uphold this contemplation of the earth element, and be careful not to forget or lose it. Expound and teach it widely for the benefit of all beings in future generations."

At that time, Ananda, having heard the Buddha's teaching, was overjoyed and practiced accordingly.

One who attains this contemplation is said to have completed the Fourteenth Contemplation of the Earth Element. It is also called the Discernment of the Four Great Elements, and the Seeing of the Coarse Appearances of the Five Aggregates. Those with wisdom can also recognize how many inner fetters they have.

In the Four Establishments of Mindfulness, this is called the Contemplation of the Body. It sees only the outer aspect of the body, not yet the inner. Within the four divisions of body contemplation, this is the first.

One who attains this contemplation finds body and mind joyful and calm, with less dispute and conflict.

The Buddha told Ananda, "After this visualization is accomplished, next you should further contemplate the external fire, which arises from causes and conditions. When conditions are present, it arises; when conditions part, it ceases. Such fires—where they come from is unknown, where they go is nowhere—flicker, transform, and vanish, never pausing for even a moment. While making this reflection, the external fire ceases and does not appear again.

Next, you should reflect: 'All external waters—rivers, streams, ponds, lakes—are creations of the power of dragons (nāgas). Why then do I see these waters? These waters, too, come from nowhere and go nowhere.' Making this reflection, the external water does not appear.

Next, you should bring up this thought: 'This wind merges with space, the roaring of dragons, all arise from causes and conditions. Such visualization is neither inside, nor outside, nor in between—it is only from a deluded mind that this thing is seen.' Making this reflection, the external wind does not arise.

Next, you should again fix your mind and contemplate the spinal column within your body. See the internal bones, white like snow or conch-shell. Between each joint, all thirty-six kinds of filthy, impure substances appear. Perhaps you see the body's skin like a leather pouch, filled with impurities—countless sores, hundreds of thousands of abscesses within, pus flowing out in an unceasing drip, perched upon the head of the skeleton—utterly repulsive. Perhaps you see the internal organs all moving into the large intestine, which becomes bloated, festering, and unbearable.

At such a time, the practitioner, by power of concentration, whether emerging from or entering meditative absorption, sees all other people and his own body as the same mass of impurity. He sees women's bodies like worms and dogs—foul and unclean—and naturally attains the thought free from craving for sensual forms."

The Buddha said to Ananda, "When this contemplation is accomplished, it is called the Fourteenth Visualization of the External Four Elements, and is also known as Gradually Understanding and Learning to Observe Emptiness." The Buddha then told Ananda, "Uphold my words carefully—do not forget or lose them." At that moment, Ananda, hearing the Buddha’s teaching, rejoiced and practiced accordingly.

The Buddha said to Ananda, "Once this contemplation is accomplished, you should further teach the practitioner to focus the mind and carefully observe the Earth element within the body. The internal Earth element—such as bones, teeth, nails, hair, intestines, stomach, liver, heart, lungs, and all other solid substances—is formed from the essence of Earth. The external Earth is impermanent. How can we know this? Consider the great earth: when a second sun appears, the land dries and scorches; when a third sun appears, rivers, streams, and ponds all dry up; when a fourth sun appears, the great oceans shrink by two-thirds; when a fifth sun appears, the oceans are completely dried up; when a sixth sun appears, flames rise from the earth; when a seventh sun appears, the entire earth burns away. If even the external Earth is like this—unable to endure for long—how could the internal Earth within the body remain solid and lasting? At this point, the practitioner should reflect: 'Now this body of mine—is my hair truly me? Are my nails truly me? Are my bones truly me? Are the five internal organs truly me?' In this way, carefully observing each part of the body, one finds no self anywhere. One then observes each bone individually: 'Where did these bones come from? When the mother and father's essences combine, when it is like milk, when it is like a bubble, at the stage of the embryo, at the early fetal stage—at any of these times, where were the bones? One should know that these bones did not exist before, come into being now, and will vanish once more. These bones share the same nature as empty space. The external Earth is impermanent, and so too is the internal Earth.' While contemplating in this way, one carefully observes one's own body, and all the bones naturally break apart like fine dust. In deep concentration, observing the bones, one sees only the space where bones were, not the form of bones. Upon emerging from concentration, one sees the body as before, unchanged. Next, one should contemplate the internal fires of the body, which arise from external fire. External fire is impermanent and does not pause even for a moment. How could the fire in my body remain hot for long? Contemplating thus, one sees all the fire on the bones completely extinguish and disappear. Next, one should contemplate the internal waters of the body. These waters of mine depend on external water. External water is impermanent and cannot endure long. Internal water is likewise—it exists only through supportive conditions. Where is there truly water or any collection of impurities? External wind is impermanent and cannot endure long; it arises from causes and conditions and ceases through them as well. All the winds within my body are falsely formed, mere contrivances of an inner mechanism. Where is there real wind? It arises from deluded thinking—this is a view of inversion. Contemplating in this way, one no longer sees the inner elements, and all the winds within the ears vanish and no longer appear. Thus examining all these things carefully, where is there a self, or Earth, Water, Fire, or Wind? Observe that Earth is a thing subject to decay; observe that Fire is like an illusion; observe that Wind arises from delusion; observe that Water appears from empty imagination. Contemplating in this way, the practitioner sees the body as like a banana tree—hollow within, with no solid core. One may see the mind as bubbles on water, and hear external sounds like echoes in a valley. At this point, one sees all the fire on the bones, the white light of water, and all the winds and elements gathered in a single place. Observing the body as tranquil and still, one no longer perceives its form. The body and mind find peace, serene and joyful. This state is called the fifteenth contemplation: The Complete Observation of the Four Great Elements."

Secrets of Zen Meditation Sutra, Part 1