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

The Secret Essential Methods of Meditation Sutra, Volume 2

Translated by Kumarajiva and others at the Xiaoyao Garden in Chang'an during the Hongshi era of the Later Qin dynasty.

The Buddha told Ananda, "Now, with all your heart, receive and uphold these four great contemplations. Be careful not to forget them. For the sake of all beings in future ages, you must proclaim and explain them widely."

At that time, Ananda, hearing what the Buddha said, rejoiced and faithfully put it into practice.

"While performing this contemplation, because you are training in the contemplation of Emptiness, your body may feel weak and your mind fatigued. You should take ghee and various nourishing tonics. Within deep meditation, you should also cultivate the 'contemplation of replenishment.'

The contemplation of replenishment is practiced like this: First, observe your own body, seeing layer after layer of skin wrapped together, just like a banana plant. Then, calmly settle your mind and visualize the crown of your head opening upward.

Next, you should invoke the Brahma kings, Shakra, and the guardian gods of the world, asking them to hold golden vases filled with heavenly medicine. Visualize Shakra (Indra) standing on your left, and the guardian gods of the world on your right, pouring the heavenly medicine over the crown of your head, filling your entire body to fullness.

Maintain this visualization continuously, day and night, at all six periods of the day. When you rise from meditation, seek nourishing tonics and eat good food. Sit steadily and peacefully — your joy will be twice your usual happiness.

Cultivate this practice of nourishing the body for three months, and afterward, continue to contemplate other realms. Through the power of meditative concentration, the gods will rejoice. At that time, Shakra will teach you the profound Dharma of Emptiness and Non-self, praising the practitioner, and bowing in reverence with head and face to the ground.

Because you have taken the heavenly medicine, when you rise from meditation your complexion will be radiant and calm, and your body will feel moist and smooth, as if anointed with oil. Seeing this state is called completing the sixteenth contemplation of the four great contemplative practices."

The Buddha said to Ananda, "Once this visualization is complete, you should further teach the mind to settle and focus, directing it to observe external forms. From where do all forms arise? When practicing this observation, you will see the five external colors like five colored lights, encircling your own body. When this vision appears, observe your own chest—the chest bones gradually become clear and pure like a crystal mirror, bright and lovely. Then see the external colors again, each hue shining like sunlight.

When this observation is attained, four black elephants naturally arise from the four directions. The black elephants roar loudly and trample all colors, destroying them. Thus, all colors on the ground vanish; in the empty space, a deep, yellow radiance appears, more beautiful than ever. At that time, the elephants wrap their trunks around the tree, but the four elephants from the four sides try to uproot it and cannot move it. Then four more elephants wrap their trunks around the tree, yet they too cannot move it.

Seeing this, when the practitioner emerges from meditation, they should go to a quiet place—whether among tombs, beneath a tree, or in a secluded forest—and cover the body completely. They should remain still and seek good medicine to nourish the body. As described before, practice this method of nourishing the body with medicine for another three months. Apply the mind with diligence, as if saving one’s head from fire, without negligence. Do not give rise to any intention to break the precepts you have received. At the six periods of day and night, repent all transgressions. Again, contemplate the selflessness and emptiness of the body, observing each previous state clearly and thoroughly until they are extremely vivid.

When this visualization is accomplished, the chest bones gradually brighten, like a divine pearl shining through inside and out. The poisonous snake within the mind leaps up again, hovering in the air, fire in its mouth, trying to seize the luminous pearl but utterly failing. As before, it loses its grip, throws itself to the ground, and the body and mind become confused and dazed, gazing out in all directions. Then the elephants rush again to the tree. At that time, yakshas, rakshasas, fierce beasts, dragons, snakes, and others all spew poison simultaneously, battling the black elephants. The black elephants wrap their trunks around the tree, roaring as they pull. While the elephants pull the tree, the dragons and yakshas spit poison and fight on, refusing to cease.

Then, from beneath the ground, a lion emerges suddenly, its two eyes shining like vajra, and it battles the dragons. The dragons leap into the air. The elephants continue pulling the tree without rest, and the ground gradually trembles. When the practitioner feels the earth shaking, they should observe that this ground arises from emptiness and is not a solid reality. This earth is like a mirage, like shimmering heat haze—born from delusion, so why does it tremble? While contemplating thus, they see their own chest bones, even up to the facial bones, gradually becoming clear and pure, and perceive all things in the world with complete clarity.

Attaining this observation is like holding a bright mirror to see one’s own face. At this time, the practitioner sees all external colors and impurities, as well as all impurities within the body. When this visualization is accomplished, it is called the Seventeenth Contemplation of Mindfulness of the Body."

The Buddha said to Ananda, "Hold firmly to these verses on the contemplation of the body and the practice of consecration. Be careful not to forget them. Open the door to the nectar of Dharma and preach extensively to all beings in future generations." At that time, Ananda heard the Buddha's words, rejoiced, and faithfully put them into practice.

The Buddha told Ananda, "Once this visualization is accomplished, you should further teach the practitioner to focus the mind and carefully contemplate the facial bones. See your own facial bones like a mirror of white jade, pure both inside and out, clear as a bright mirror. Gradually they expand until you see the bones of your entire body, white like a crystal mirror, pure within and without, with all kinds of colors appearing within them.

After a moment, you see your body like a person made of white jade. Then you see it become clear like beryl, empty both inside and out, with all colors appearing within. Next you see your body like a person of silver, with only a thin skin remaining—so extremely thin, thinner than the finest heavenly fabric—transparent from both sides. Then you see your body like a person of Jambūnada gold, empty within and without. Then you see your body like a person of vajra.

When you see this ground, black elephants appear in even greater numbers. They wrap their trunks around trees but exhaust all their strength without being able to move them. At that time, the elephants roar fiercely, shaking the great earth. When the earth shakes, a vajra mountain rises up from below the ground and stands before the practitioner.

Then the practitioner sees vajra mountains on all four sides, and sees the ground before him is like vajra. He also sees dragons climbing up and down the trees, spitting vajra pearls, and the trees become so firm the elephants cannot move them. Only five-colored water flows out from the trees, flowing upward along the branches, then down from the treetops between the leaves, all the way to the trunks, also flowing through the vajra mountains, spreading and filling the great earth, beneath the vajra ground, and throughout the vajra mountains.

This five-colored water emits five-colored light, moving up and down, flowing without rest. Then the black elephants come out from the vajra mountains, wanting to drink this water. The dragons spit poison and do battle with the great elephants. Then the snakes enter the dragons' ears and join forces to fight the black elephants. The black elephants exhaust themselves kicking and trampling but can do nothing.

When you see this, the lights of the waters all create music and performances, some transforming into forms like heavenly maidens, singing and performing most delightfully. These maidens are so beautiful that nothing in heaven or earth can compare. Their music and marvelous voices surpass even the Trāyastriṃśa heaven. Such transformed maidens perform countless arts—hundreds of millions—beyond full description.

When you see this, be careful not to follow after them. You should anchor your mind and contemplate the impurity as before. When you emerge from meditation, you should go to a wise teacher and ask about the profound meaning of emptiness. The wise teacher should then explain non-self and emptiness to the practitioner.

The practitioner should then focus his mind as before, contemplating his own bones. He sees his breastbone clear and radiant, with all impurities appearing within it. Having seen this, he should think to himself: 'As for me now—is my hair me? Are my bones me? Are my nails me? Are my teeth me? Is form me? Is feeling me? Is perception me? Is consciousness me?'

Contemplate each one carefully: 'Is ignorance me? Is karmic formation me? Is consciousness me? Is name-and-form me? Are the six sense bases me? Is contact me? Is feeling me? Is craving me? Is clinging me? Is becoming me? Is birth me? Is aging-and-death me?'

If death were me, then when the worms eat the body and it scatters and decays, where would I be? If birth were me, then since it never rests for a moment, and in this life there is no permanent state, you should know this birth is also not me.

If the head were me, the skull is in eight pieces, each piece different, with worms born in the brain. Contemplate this head and see there is truly no self within it.

If the eyes were me, the eyes contain nothing real—earth and water combine, borrowing fire for clarity and wind for movement. When they scatter and decay, crows and other birds come to eat them, and maggots and worms devour them. Carefully contemplate these eyes.

If the mind were me, it is driven by the wind element with no moment of rest. There are also six dragons that lift up this mind, with countless poisons based in the mind itself. Tracing these poisons and the mind's nature, they all arise from emptiness—it is delusive thinking that calls them "self."

All these dharmas—earth, water, fire, wind, forms, sounds, smells, tastes, touches, and the twelve links—trace each one carefully: where is there a self?

Contemplating the body as having no self, how could there be anything belonging to a self? What belongs to a self? Is blue me? Is yellow me? Is red me? Is white me? Is black me? These five colors arise from what is lovable, are born from attachment, dyed by the waters of desire, born from the river of aging and death, arising from the thieves of love, springing from the views of delusion. Such colors are truly not me.

Deluded beings wrongly claim "this is me." Beings with false views further claim "this belongs to me." Everything is like an illusion—where is there a self? Within illusory dharmas, how could there be anything belonging to a self?'

As he thinks this way, he sees his own bones clear and radiant, with all the rare and wonderful things of the world appearing within them. He sees his body like a person of beryl, empty within and without—like someone wearing a beryl banner looking up at the sky, seeing everything clearly.

At this time, the practitioner, within his own body and outside it, through contemplating emptiness, learns the Dharma of non-self. He sees his own two feet like beryl tubes, and also sees all the rare things of the worlds below.

When this contemplation is accomplished, the ground before the practitioner becomes clear and radiant, like beryl, extremely transparent. Those who fully maintain moral discipline see the ground as pure as the palace of Brahmā. Those whose conduct is incomplete, though they see the pure ground, it appears like crystal.

When this contemplation is accomplished, countless hundreds of thousands of yakṣas and rākṣasas emerge from the ground, holding ram-horn, tortoise-shell, and white stones to strike the vajra mountain. Other ghosts grasp iron hammers and strike the vajra mountain.

Then on the mountain appear five spirits with a thousand heads and a thousand hands, holding a thousand swords, battling the rākṣasas. Poisonous snakes and dragons all spit poison and surround this mountain. Various women appear singing songs and performing transformations to protect and support this mountain.

If you see these things, you should contemplate with one mind. When these women appear, observe that these women are like painted bottles filled with filthy, impure contents—arising from illusion, coming with no cause and leaving with no destination. Such appearances are seen because of my karmic offenses from past lives. This woman is my own delusion, arising from countless eons of craving and attachment, seen through false imagination.

You should sincerely contemplate the Dharma of non-self: my body has no self, and others' bodies are likewise. What appears now belongs to conditions—I do not wish for it or seek it. I contemplate this body as impermanent and decaying, with nothing belonging to a self. Where is there a person or a being?

Having thought this way, concentrate single-mindedly on contemplating emptiness and non-self. When contemplating non-self, at the bottom of the beryl ground, four great ghosts naturally arrive, carrying the vajra mountain. The yakṣas and rākṣasas also help these ghosts break the vajra mountain. The vajra mountain gradually crumbles, and after a long time completely dissolves, leaving only the vajra ground.

Then the elephants and evil ghosts join forces to pull the tree, but the tree is firm and hard to move. Having seen this, the practitioner rejoices again and repents all his offenses.

After repenting, he focuses his mind as before, contemplating the beryl person. On the beryl ground, four lotus flowers bloom in the four directions. The flowers are golden, with a thousand petals, with vajra as their platforms. A golden image sits cross-legged, complete with all marks, radiant without deficiency, in the east—and likewise in the south, west, and north.

He then sees his own beryl body become even clearer and purer, transparent within and without without any obstruction, with transformed Buddhas filling both inside and outside his body. Each of these transformed Buddhas emits light, subtle and marvelous, blazing like hundreds of thousands of suns, majestic and beautiful. They fill the entire trichiliocosm—the whole great thousandfold world system is filled with transformed Buddhas.

Each transformed Buddha has the thirty-two marks and eighty subsidiary characteristics. Each mark emits a thousand beams of light, blazing like a hundred thousand suns and moons combined. Between each beam of light there are countless Buddhas, gradually increasing beyond number. Between each flame there are again countless more transformed Buddhas. These transformed Buddhas turn and swirl, entering the beryl person's body.

Then he sees his own body like a mountain of seven treasures, lofty and magnificent, even more splendid like a Mount Sumeru of various jewels. The mountain shines upon the vajra ground, and the vajra ground becomes even more luminous, like the purple-gold mani pearl of the Yāma heaven. His body becomes even brighter and purer, and the light of countless Buddhas transforms into a jeweled platform that also enters the top of the beryl person's head.

He then sees the ground before him within the iron-ring mountains, filled with Buddhas sitting cross-legged on lotus platforms. From the ground to the sky, there is no gap. Each transformed Buddha's body fills the world, yet the Buddhas do not obstruct one another. He sees the iron-ring mountains as pure as beryl, without any obstruction.

He sees the entire Jambudvīpa—mountains, rivers, cliffs, trees, thorns—all are marvelous transformed Buddhas. His mind gradually expands until he sees the entire trichiliocosm—space and ground—all filled with subtle Buddha images.

At this time, the practitioner should only contemplate non-self. Be careful not to let your mind follow after the Buddha images. You should also think: 'I have heard the Buddha say that all Tathāgatas have two kinds of bodies: the birth body and the Dharma body. What I see now is neither the Dharma body nor the birth body. It is a visualization arising from false imagination. The Buddhas have not come, and I have not gone. How could Buddha images suddenly appear here?'

When you say this, simply observe that your own body has no self. Be careful not to pursue the transformed Buddha images.

You should also contemplate carefully: 'This body of mine now—previously impure, with nine orifices flowing with pus, sinews wrapped, blood smeared, with stored food and waste, excrement and urine, eighty thousand types of worms, each worm having eighty billion smaller worms as its retinue. What purity could such a body have?'

When he thinks this way, he sees his own body like a leather bag. After emerging from meditation, he also sees that within his body there are no bones, that his skin is like a bag, and he sees others' bodies as leather bags too.

Having seen this, he should go to a wise teacher and ask about the various truths of suffering. Having heard about suffering, he contemplates carefully that this body belongs to causes and conditions and will experience the suffering of birth. Having been born, there are sorrow, lamentation, pain, distress, separation from loved ones, and meeting with those hated—such are the world's sufferings.

This body of mine will soon decay, caught in the net of suffering, belonging to the realm of birth and death. The winds of impermanence and the thieves of death follow close behind me. The blazing fires of Avīci hell will burn me. Camels, donkeys, pigs, dogs, and all animals and birds—I will experience all these evil forms. Such sufferings are called external sufferings.

Within my own body there are four great poison dragons and countless poisonous snakes, each snake having ninety-nine heads. Rākṣasas, evil ghosts, and kumbhāṇḍas gather in my mind. This body and mind are extremely impure—a vile collection, the seeds of the three realms sprouting without cease. How can I, within this impurity, conceive thoughts of purity? How can I imagine vajra in what is illusory? How can I imagine Buddha images where there are no Buddhas?

All conditioned things in the world—their natures and characteristics—are impermanent and will soon be worn away. This body of mine, in the time it takes to snap a finger, will also decay. Why use such false imagination to see purity within impurity?'

As he thinks this way, he sees his own body as pure as beryl. The appearances of the leather bag naturally dissolve and vanish. Contemplating his body and himself, he cannot find them at all. He only sees black elephants in all four directions trampling the ground before him, shattering the entire vajra ground into pieces.

He sees the roots of the tree extending down to the lowest depths—countless root systems beyond measure. Then the black elephants, as before, wrap their trunks around the tree, and countless dragons, yakṣas, and rākṣasas battle the black elephants. The mad elephants trample these spirits, who faint and fall to the ground.

In the sky, countless spirits holding blades of blades assist the black elephants in pulling up the tree. After a long time, one root of the tree moves. When the tree moves, the practitioner sees the ground beneath his meditation seat naturally tremble.

Day after day this continues for ninety days. During this time, he should seek good food and nourishing tonics to strengthen his body. Sitting peacefully and upright, he should practice as before.

From the very first stages, he contemplates each vision carefully, going back and forth sixteen times, making everything extremely clear and pure. Once clear, he again focuses his mind, contemplating the body as suffering, empty, impermanent, and selfless—all likewise empty.

As he thinks this way, contemplating the body he sees no body, contemplating the self he sees no self, contemplating the mind he sees no mind. Then suddenly he sees this great earth—mountains, rivers, cliffs, all completely vanish.

When he emerges from meditation, he is like one dazed or drunk. He should sincerely practice repentance, bowing with his entire body to the ground, and set aside this contemplation.

While bowing, before he even raises his head, he naturally sees the true image of the Tathāgata, who touches his head with his hand and praises him: 'Child of the Dharma! Excellent! Excellent! You have now well contemplated the emptiness of all dharmas.'

Because he sees the Buddha's image, his heart is filled with great joy, and he regains clarity.

Then the venerable great Piṇḍola Bhāradvāja, together with five hundred arhats, flies before him and extensively proclaims the profound Dharma of emptiness.

Because he sees the five hundred śrāvaka monks, his heart is filled with great joy, and he bows in repentance, touching his head to the ground.

He then sees the images of the venerable Śāriputra, Mahāmaudgalyāyana, and the twelve hundred fifty śrāvakas. Then he sees the image of Śākyamuni Buddha.

Having seen the image of Śākyamuni Buddha, he further sees the images of the six Buddhas of the past. The images of all these Buddhas are clear and observable like crystal mirrors. Each extends his right hand and touches the crown of the practitioner's head.

The Buddhas themselves speak their names. The first Buddha says, 'I am Vipaśyin.' The second says, 'I am Śikhin.' The third says, 'I am Viśvabhū.' The fourth says, 'I am Krakucchanda.' The fifth says, 'I am Kanakamuni.' The sixth says, 'I am Kāśyapa.' The seventh says, 'I am Śākyamuni Buddha, your teacher. You have contemplated the Dharma of emptiness, and I have come to bear witness for you. The six Buddhas, the World-Honored Ones, are present before you as confirmation.'

When he sees the Buddha speak these words, he sees the Buddha's physical body clearly and distinctly, and also sees the six Buddhas clearly and distinctly.

Then the seven Buddhas each emit the light of the white curl between their brows—the characteristic mark of a great person. The light blazes brilliantly, illuminating the sahā world and the beryl body, making everything distinctly visible.

When the Buddhas display these signs, light pours from all the pores of their bodies, with countless transformed Buddhas filling the entire trichiliocosm. The ground and sky become pure golden.

Among these World-Honored Ones—some fly, some perform the eighteen transformations, some walk in meditation, some abide in deep meditative absorption, some rest in silent stillness, some emit great light—only the great teacher Śākyamuni Buddha teaches the practitioner the Four Noble Truths, distinguishing the emptiness of suffering, impermanence, and non-self, and the profound meaning of all dharmas.

The six Buddhas of the past equally explain the twelve links of dependent origination, or expound the thirty-seven aids to enlightenment, praising the noble practices.

At this time, the practitioner, seeing the Buddhas and hearing the Dharma, gives rise to joy in his heart. He should then think: 'The Buddhas, the World-Honored Ones, have two kinds of bodies. What I see now is the Buddha's physical body. I do not see the Tathāgata's liberation, wisdom, and the five-fold Dharma body.'

As he thinks this, he repents again with diligence and perseverance. Practicing samādhi continuously through the six periods of day and night, he should think: 'This physical body is like an illusion, like a dream, like a mirage, like a whirling firebrand, like a celestial city, like an echo. Therefore the Buddha said: "All conditioned dharmas are like dreams, illusions, bubbles, shadows—like dew and like lightning." Such dharmas I should now contemplate one by one, making them utterly clear.'

When he contemplates this way, the transformed Buddhas disappear. If any remain, he contemplates emptiness again, and through contemplating emptiness, the transformed Buddhas vanish—only the seven Buddhas remain.

Then the seven Buddhas, together with their śrāvaka assemblies, extensively teach the practitioner the thirty-seven aids to enlightenment. Hearing this Dharma, his body and mind rejoice, and he again contemplates suffering, emptiness, impermanence, and non-self.

As he contemplates this, the mad elephants roar wildly and pull at the tree, making it move. When the tree first moves, he sees the entire area shake with six kinds of tremors.

Then yakṣas stab and kill the black elephants. Many black elephants lie dead upon the ground, soon rotting and decaying—white pus, black pus, blue pus, yellow pus, green pus, purple pus, red pus, and red blood flowing and pooling on the ground. Dung beetles and other worms gather and crawl over them. Then other worms emit fire from their eyes, burning the dung beetles to death.

Then at the bottom of the vajra ground, five vajra wheels appear. Five vajra beings stand within the wheels, holding vajra swords in their right hands and vajra pestles in their left. With the pestles they pound the ground, with the swords they chop the tree.

Seeing this, the great earth gradually moves. He sees the ground within the city shake with six kinds of tremors. Having seen one city, he sees two cities. Gradually expanding, he sees one yojana. Having seen one yojana, it expands further until he sees the entire trichiliocosm quake.

When it quakes, the east rises and the west sinks; the west rises and the east sinks; the south rises and the north sinks; the north rises and the south sinks; the center rises and the edges sink; the edges rise and the center sinks.

When the earth moves this way, he sees the great roots of the tree extending down to the vajra base. Then the vajra beings chop at them with their swords, severing the tree's roots. When the roots are severed, dragons and snakes all spit flames and climb up the tree.

Then many rākṣasas pile firewood against the tree. The vajra beings strike the tree with their vajra pestles, breaking the branches. As they strike, with one pestle-stroke up to eighty-four thousand strokes, the branches finally break.

Then fire naturally bursts from the tips of the pestles, burning the tree completely—leaving only the heart of the tree, like a vajra drill, extending from the summit of the three realms down to the vajra base, immovable.

When the practitioner achieves this contemplation and emerges from meditation, he experiences peace and joy. Whether entering or emerging from meditation, his mind remains ever still and calm, without thoughts of joy or sorrow.

He continues with diligent effort, day and night without rest. Through this diligence, the World-Honored One Śākyamuni and the six Buddhas of the past appear before him, teaching the profound emptiness samādhi, the signless samādhi, and the wishless samādhi.

Hearing this, he rejoices, follows the Buddha's instruction, and contemplates the Dharma of emptiness like a great flowing river. Before long, he will attain the fruit of an arhat."

The Buddha said to Ananda: "This contemplation of impurity is a great nectar that eliminates greed and sexual desire, and can remove the afflictions and illnesses of the mind that bind all sentient beings. You should receive and uphold it well, and be careful never to forget it.

If, after the Buddha's passing, monks, nuns, laymen, or laywomen hear this sacred Dharma of nectar that anoints the crown, and can restrain their senses, focus their minds with full attention, and carefully contemplate the parts of the body without letting the mind scatter—even for a single moment—such a person, at the end of life, will be reborn in heaven.

If another person, following the Buddha's teachings, focuses the mind and contemplates even just one nail or one finger, allowing the mind to rest peacefully, know that this person will never fall into the three lower realms of existence.

If another person, with focused mind, contemplates and sees the white bones of the entire body, that person, at the end of life, will be reborn in the Tusita Heaven, where they will meet the Bodhisattva destined for one more life, named Maitreya. After seeing that heavenly being, they will follow and experience joy. When Maitreya attains Buddhahood, they will be among the first to hear the Dharma, and will attain the fruit of Arhatship, with the three clear insights and six supernormal powers, and complete mastery of the eight liberations.

If another person perfectly accomplishes this contemplation of impurity, they will see the Buddha's true image within their own body, hear the Buddha teach the Dharma, and exhaust all suffering."

Then Ananda rose from his seat, straightened his robes, bowed to the Buddha, and knelt with palms pressed together, saying: "World-Honored One! What is the essence of this teaching, and how should we receive and uphold it? What should this Dharma be called?"

The Buddha said to Ananda: "This is called the 'Contemplation of the Body's Impurity and Defilement,' and also the 'Contemplation That Breaks the Self and Sees Non-Self and Emptiness.' You should receive and uphold it well. For beings in future ages, who are troubled and suffering, and whose greed and lust are strong, you should explain it widely and in detail."

When the Buddha spoke these words, the heavens shook with praise. Countless deities from the realms of Indra, Brahma, and the guardian worlds showered the Buddha and the great assembly with celestial flowers—mandarava, mahāmandarava, manjūshaka, and mahāmanjūshaka blossoms. They bowed at the Buddha's feet and said in admiration:

"The appearance of a Tathāgata in this world is truly rare. You have conquered the pride and false views of Kāṭhyāyana Nanda, and for all beings of the future who are bound by greed and desire, you have spoken the sweet nectar of Dharma. This will nurture the seeds of the heavenly path and ensure the continuity of the Three Jewels. Well done, Blessed One! You have taught this teaching beautifully."

The nāgas, yakṣas, gandharvas, and other celestial beings joined the gods in praising the Buddha. The Venerable Ānanda, Kāṭhyāyana Nanda, the thousand monks, countless deities, and the eight classes of beings—all who heard the Buddha's words were filled with joy. They received the teaching with reverence, bowed to the Buddha, and took their leave.

One who attains this contemplation is said to have the vision of the impurity of the ten colors, also known as the realm of discerning the various worms. This is the first gateway to impurity. There are eighteen methods, and the nature of these realms cannot be fully described. When entering meditative absorption, this eighteenth gateway of contemplation will naturally be realized.

Thus have I heard:

Thus have I heard. At one time, the Buddha was dwelling in the Jetavana Grove of Anāthapiṇḍada's Park in the kingdom of Śrāvastī. At that time, the Blessed One was together with twelve hundred and fifty bhikṣus. In this assembly, there was a bhikṣu named Dhyānanidhi, who had long since thoroughly penetrated deep meditative concentration, attained arhatship, possessed the three knowledges and six supernormal powers, and fully realized the eight liberations. He then rose from his seat, adjusted his robes, pressed his palms together, knelt upright, and said to the Buddha:

"Since the Thus-Come One is now present in this world, benefiting and bringing peace to all beings, after the Buddha's parinirvāṇa, when the Buddha is no longer present, and members of the fourfold assembly are burdened by karmic obstructions, if their minds are fixed in mindfulness yet the object of contemplation does not appear before them, what methods should they use to eliminate such afflictions and all their transgressions—from minor offenses (duṣkṛta) up to grave misdeeds—when they seek repentance? Moreover, if someone commits acts of killing living beings or holds wrong views, yet wishes to cultivate right mindfulness, how should they eradicate the evil obstructions of wrong views, killing, and afflictions?"

Having spoken these words, he prostrated himself like a great mountain collapsing, touching the Buddha's feet with his five limbs, and then addressed the Buddha again: "I only ask that the Blessed One expound this teaching for my sake, so that all living beings in future ages may constantly maintain right mindfulness and never depart from the noble and wise."

At that time, the World-Honored One, like a loving father comforting his child, spoke to him, saying: "Excellent, excellent! Good man, you have cultivated loving-kindness and been born together with it. Now you possess great compassion, the untainted roots of goodness, and the complete power of enlightenment. Today, on behalf of all beings in future ages, you ask how to remove the obstacle of wrongdoing. Listen carefully, listen with full attention, and hold this in your heart."

Then the World-Honored One emitted a radiant light from the crown of his head. This light was golden in color, with five hundred transformation Buddhas encircling him seven times before illuminating Jetavana Grove, also turning it into a golden hue. After this manifestation appeared, the light returned and entered through the bone at the back of his skull.

At that time, the World-Honored One addressed Zenanda and instructed Ananda: "You should teach sentient beings of the future who are burdened with heavy karmic offenses, in order to remove their obstacles, to practice Buddha Recitation. Through Buddha Recitation, they can eliminate all karmic obstacles, retribution obstacles, and affliction obstacles.

Those who practice Buddha Recitation should first sit upright, fold their hands, close their eyes, and lift the tongue to the palate. With single-minded focus, they should bind their thoughts continuously without allowing them to scatter. Once the mind is settled, they should first visualize the Buddha image.

To visualize the image, one should generate the thought of seeing the ground before them as extremely white and pure. Take the image of a square area, two zhang on each side, and make it even more luminous and clear, like a bright mirror. After seeing the ground before them, they should also see the ground on the left as clear and bright, the ground on the right as clear and bright, and the ground behind them as clear and bright as well. Make the ground in all four directions as level as the palm of one's hand. In each direction, visualize an area of two zhang, making it extremely clear and bright.

Once the ground is clear, one should collect the mind and focus on the ground before them, visualizing a lotus flower. This flower has a thousand petals, adorned with the seven treasures. Then one should visualize a golden Buddha image, one zhang and six feet tall, seated in full lotus posture upon the lotus flower.

After seeing this image, one should carefully observe the flesh protuberance on the top of the head. See the hair of the protuberance as deep blue in color. Each strand of hair extends one zhang and three feet, and when it coils back, it turns to the right in a spiral. A radiance like lapis lazuli shines atop the Buddha's head. In this manner, each pore gives rise to a spiral hair. Observe all eighty-four thousand hairs clearly.

After seeing this, next observe the image's face. The face is perfectly full like the full moon on the fifteenth day, its majestic radiance increasingly manifest, with clear and distinct features. Then observe the broad, level forehead and the white curl between the eyebrows—white like conch shell or snow, like a crystal pearl, spiraling to the right.

Next observe the image's nose, like a cast golden rod, like an eagle king's beak, positioned at the center of the face. Then observe the image's mouth—lips of fine red color, like the bimba fruit. Next observe the teeth—forty teeth, square, white, even, and aligned. On the teeth are marks, and from these marks light shines like white pearls. Between the teeth is a red tint, emanating red light.

Next observe the neck, like a tube of lapis lazuli, bringing forth the golden countenance. Next observe the chest with the auspicious swastika mark. Among the multitude of marks, make this extremely clear, with each mark emitting light of five colors complete.

Next observe the Buddha image's arms, like an elephant king's trunk, soft and lovable. Next observe the hands—ten fingers of varied length, each in its proper place. The palms are full within and without, and hairs grow on the hands, shining like lapis lazuli light. All the hairs lie downward, and the nails are like red copper, with golden color on the nails. Inside the nails is red, like a red copper mountain merged with purple gold.

Next observe the joined palms, like a goose king's web. When extended, they appear like a net of pearls; when closed, the hands are not visible. After observing the hands, next observe the body—seated stably like a true golden mountain, neither leaning forward nor backward, properly centered. Then observe the shins, like a deer king's calves, straight, round, and full. Next observe the feet—level, full, and gracious. Beneath the feet are lotus flowers with a thousand spokes complete. On the feet grow hairs like deep blue lapis lazuli, all lying downward. The toes are even, varied yet well-proportioned. The nails are red copper colored. At the tips of the toes there are also wheels with a thousand spokes, and between the toes are patterns like woven silk, like a goose king's feet.

All these details, along with the body halo, radiant halo, and neck halo, each emitting transformed Buddhas, great bhikshus, and numerous transformed bodhisattvas. These transformed beings move like whirling fire wheels, spiraling and following the light.

When practicing reverse observation, one observes from the feet upward to the topknot. When practicing forward observation, one observes from the crown to the feet. In this way, visualize the image until the mind is clear, focusing on seeing one Buddha image.

After seeing one image, one should further visualize and see two images. When seeing two Buddha images, cause the images' bodies to become crystal-like, emitting radiant light of various colors, flame after flame like burning golden mountain, with countless transformed images. After seeing two images, see three images. After three, see four. After four, see five. After five, up to ten images.

After seeing ten images, the mind becomes sharper and clearer. See the entire Jambudvipa within the four seas. Ordinary people's minds are narrow and cannot accommodate vastness. If it becomes too vast, collect the mind and return it, confining it within the four seas with the Iron Ring Mountains as the boundary. See this ocean filled with Buddha images, all with the thirty-two marks and eighty subsidiary characteristics, each clearly distinguished. Each mark and characteristic emits countless rays of light.

If within the various lights one sees defiled and impure states, these arise from karmic retribution. One should then arise and sweep stupas, anoint the ground, prepare clean implements, remain humble and lowly, and cultivate repentance. Then settle the mind in Right Mindfulness upon a single place, and as before, visualize the image without grasping at other matters. Carefully observe the image's ūrṇā between the eyebrows.

After observing the ūrṇā, then sequentially observe all the other marks, making each clearly visible. If they are not clear, repent further and perform various difficult services. Then collect the mind and visualize the image as before.

When one sees all Buddha images with majestic and dignified forms, all thirty-two marks fully complete, filling the four seas, all seated upon lotus flowers—after seeing the seated images, one should further think: 'When the World-Honored One was in the world, he held his bowl and carried his staff, entered villages to beg for food, wandered and taught throughout the land, delivering sentient beings through his blessings. Yet today I only see seated images, not walking images. What offenses from my past lives have caused this?'

Having thought this, repent further. After repenting, as before, collect the mind and visualize the image with sustained attention. While visualizing, see all the seated images rise—majestic bodies of sixteen feet, upright and unmoving, with bodily marks and radiant light all completely present.

After seeing the standing images, next see them walking—holding bowls, carrying staffs, with dignified composure, surrounded by multitudes of devas and humans. Further, there are numerous images soaring through the sky, emitting golden light that fills the heavens, like golden clouds or golden mountains, with incomparable marks and excellence.

Then see the images performing the eighteen transformations in the sky—water flowing from above, fire blazing from below, sometimes manifesting great bodies filling the sky, then shrinking to the size of a mustard seed. Walking on the ground as if on water, walking on water as if on ground. In the sky: rising from the east and sinking in the west, rising from the west and sinking in the east, rising from the south and sinking in the north, rising from the north and sinking in the south, rising from the center and sinking at the edge, rising at the edge and sinking in the center, rising above and sinking below, rising below and sinking above—walking, standing, sitting, and lying down, all at will with perfect freedom.

After seeing these things, one should further think: 'When the World-Honored One was in the world, he taught the bhikshus to lie on their right sides. I should now also observe the images lying down.' Soon one sees the images spreading their monastic robes, pillowing their right arms, and lying on their right sides. Beneath their sides naturally appears a golden bed. Golden light, sandalwood, and various exquisite lotus flowers serve as the bedding. Above hangs a jeweled canopy adorned with flowing ornaments.

The Buddha emits great light that fills the jeweled canopy, like golden blossoms or like stars and the moon. Countless jewel lights, like clusters of clouds, remain clearly visible in the sky, with transformed Buddhas within filling all of space.

After seeing the reclining image, one should further reflect: 'In the past, there was a Buddha named Shakyamuni who, as a single body, taught and transformed sentient beings. He dwelt in this world for forty-nine years, then entered Great Nirvana and attained final cessation, like fire dying out when fuel is exhausted, extinguished completely without remainder. Now, from my mind's thoughts, through the power of visualization, I see these many images. But these many images come from nowhere and go nowhere—they are only falsely seen through my own mental projections.'

As one makes this contemplation, the images gradually dissolve and vanish. All the many images disappear, leaving only a single image seated alone on a lotus pedestal in full lotus posture. Carefully observe this image—all thirty-two marks and eighty subsidiary characteristics made perfectly clear. When one sees this image, it is called the Visualization of the Buddha Image."

The Buddha told Channa and instructed Ananda: "After my passing into Nirvana, if monks, nuns, laymen, or laywomen wish to repent and cleanse their transgressions, although the Buddha will no longer be present, if they focus their minds and sincerely visualize my image, all their evil karma will quickly be purified.

Having contemplated this image, they should further visualize a light emerging from the image's navel. This light is golden in color and divides into five beams: one beam shines to the left, one to the right, one forward, one backward, and one upward. Each of these five beams gives rise to transformation Buddhas atop them, and these Buddha images successively fill the entire sky. When seeing this vision, it should be made perfectly clear.

Then transformation Buddhas appear, reaching up to the Brahma Heaven, filling the entire great trichiliocosm — the universe of a thousand million worlds. Within this vast realm, golden light is seen like a mountain of purple gold, with nothing obstructing inside or out. When this vision appears, the mind feels joyful and at ease, and the seated image before one appears like the true presence of the Buddha.

Having seen the Buddha's image, one should then reflect: 'This is merely an image. The World-Honored One's majestic power and freely roaming wisdom have manifested this phenomenon. I should now sincerely contemplate the true Buddha.' At that moment, one will see the Buddha's body, exquisite and pure like clear crystal, with vajra — indestructible diamond — within it. Inside this vajra, purple-golden light radiates, reflecting and illuminating to form all the majestic marks. The thirty-two primary marks and eighty secondary characteristics appear like stamped seals — brilliant, clearly visible, exquisitely pure, and beyond full description.

The Buddha, holding a washing pitcher, stands in mid-air. The pitcher contains water like nectar — five-colored, pure and radiant like a crystal gem — soft and smooth. This water pours over the practitioner's crown, filling the entire body. Within oneself, one sees that wherever the water touches, the eighty types of parasitic beings gradually wither and fall away. Once these beings have withered, the body becomes supple and the mind overflows with joy.

One should then think: 'The Thus-Come One, my compassionate father, pours this supreme nectar-water over my crown. This ritual of crown-sprinkling is certainly not in vain.' At that time, one should further generate the thought: 'I only wish the World-Honored One would expound the Dharma for me.'

For those whose karmic hindrances are eliminated, they hear the Buddha teaching. The Buddha teaches the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Psychic Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path. He explains each of these thirty-seven practices one by one for the practitioner. Having taught these, he further instructs on contemplating suffering, emptiness, impermanence, and non-self.

After receiving these teachings, because of seeing the Buddha, one hears the wondrous Dharma, and the mind opens and understands like water flowing downstream. Before long, one also attains the stage of an Arhat — a fully awakened disciple.

For those with heavy karmic obstructions, they see the Buddha's mouth move but cannot hear the teaching, like deaf people who perceive nothing. At such times, they should practice repentance further. Having repented, they prostrate themselves with all five limbs touching the ground, weeping before the Buddha. After a long period of cultivating merit, only then do they hear the Buddha's teaching. Yet even upon hearing it, they cannot fully grasp its meaning.

Then they again see the World-Honored One pour water from the washing pitcher over the practitioner's crown. The water's color transforms, becoming the pure color of vajra as it enters through the crown — its colors vary: blue, yellow, red, white — and various defiled and impure appearances also manifest within it.

The water enters through the crown, flows straight down through the body, emerges from the heels, and seeps into the ground. The ground beneath immediately transforms into brilliant light, about ten feet across, penetrating downward. Sinking deeper and deeper until reaching the water table. Having reached the water's edge, one should then direct the mind to follow this light onward.

Then one contemplates the water again, and beneath the water is pure emptiness. Further, one contemplates beneath this emptiness there is a ground of deep sapphire-blue beryl. Beneath the beryl ground is a golden ground. Beneath the golden ground is a vajra ground. Beneath the vajra ground, emptiness appears once more. Seeing this emptiness, it opens into vast openness where nothing at all exists.

Having witnessed this, one should rein in the mind and, as before, visualize a single Buddha image. At that time, the Buddha's radiance becomes even more brilliant beyond description. He again holds the washing pitcher and pours water over the practitioner's crown, with the same radiant appearance of the water as described above. This is repeated seven times."

The Buddha told Chan Nanti, "This is called the Contemplation of the Image Samādhi, also known as the Buddha Recitation Concentration, also called the Remover of Karmic Hindrances, and further named the Savior of Those Who Have Broken Precepts. It ensures that even those who have violated the precepts do not lose their meditation." The Buddha then told Ananda, "You should uphold and transmit this method of Contemplating the Buddha for Purification, and for the sake of all sentient beings in future generations, you should explain it in detail."

When the Buddha spoke these words, the Venerable Chandanti and the assembly of gods, along with the twelve hundred and fifty monks, all said: "The Thus-Come One, the World-Honored One, has today taught the method for eradicating sins for those beings whose minds are restless and disturbed. We only wish that the World-Honored One would further bestow the nectar of the Dharma, so that all beings, after the Buddha's passing, may attain the path to Nirvana."

The monk Chandanti, upon hearing the Buddha teach this contemplation of the Buddha, was filled with joy in body and mind. In that moment, he attained countless gates of meditative concentration, his understanding opened completely, and he became an Arhat, fully possessing the threefold knowledge and the six supernormal powers.

The Buddha said to Ananda: "The accomplishment of this contemplation is called the Nineteenth Contemplation of the Buddha, also known as the Dharma of Anointing the Crown. You should receive and uphold it well, and be careful not to forget it. Explain it widely and in detail for the sake of all beings in future ages."

When the Buddha spoke these words, the monks in the assembly, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

The Buddha told Ananda, "Those who are deeply attached to greed and lust, even if they attain this contemplation of the Buddha, will gain no real benefit from it and will not be able to achieve the noble fruits of the sages. Next, you should teach them to contemplate their own bodies, returning to the previous method of visualizing themselves as a skeleton, making it brilliantly white like a snow mountain. Then they should focus their minds steadily on the navel center or the waist region, following the breath as it goes in and out—counting one then following two, or counting two then following three, or counting three then following four, or counting four then following five, or counting five then following six, or counting six then following seven, or counting seven then following eight, or counting eight then following nine, or counting nine then following ten—repeating this cycle, following the breath back and forth until reaching ten, then letting go of the counting and resting. At that time, the mind becomes serene and effortless, and one naturally sees their own skin like a soft cloth bag. Having seen this, one no longer sees the body's bones, nor knows where the mind resides. Then you should further teach them to generate the visualization again, making the inner body, mind, and all limbs feel like a white jade figure. After seeing this, they should again focus their mind on the large vertebra in the middle of the spine, keeping the mind from scattering. At that time, they will naturally see a bright mark on their body, about the size of a coin, which gradually expands until it becomes as large as a great fish's ear, gathering like clouds. It then resembles a white cloud, and within the white cloud there is a bright white light, like a crystal mirror. The light gradually intensifies until the entire body becomes clearly illuminated. Then there is a white radiance, perfectly round and even, like a wheel, shining both inside and out, brighter than the sun. When this vision occurs, they should again, as before, count one then follow two, or count two then follow three, or count three then follow four, or count four then follow five, or count five then follow six, or count six then follow seven, or count seven then follow eight, or count eight then follow nine, or count nine then follow ten—sometimes single, sometimes paired, long or short as desired. In this way, they focus their mind on the secret place, keeping it from scattering. Then they should again concentrate, as before, on the large vertebra in the waist. While contemplating this vertebra, with the mind fixed and unmoving, they will naturally see their body shine even more brilliantly, several times brighter than before, about the size of a large coin. With even greater diligence, they will then see the brightness of their body increase further, like the mouth of a washing vessel—no bright thing in the world can compare to it. Having seen this light, with renewed vigor, not retreating or slacking, they will again see this light appear before their chest, like a bright mirror. When seeing this light, they should practice diligently as if saving their own head from burning, persevering without cease, and then they will see this light grow even more radiant—no celestial jewel can match it. This light is pure and clear, free of all blemishes, and has seven kinds of colored rays, each shining with the colors of the seven treasures, flowing out from the chest and entering into the light. When this appearance manifests, they will feel great joy, natural delight, and profound peace of mind, with nothing in the world able to compare. Practicing further with diligence, never resting, they will see light like clouds circling the body seven times, and each beam of light transforms into a wheel of radiance. Within these wheels of light, they will naturally see the fundamental characteristics of the Twelve Links of Dependent Origination. If one is not diligent, but lazy and negligent, or commits even minor offenses down to the lightest fault, the light will appear black like a wall, or like ash and charcoal, or like tattered old robes. Because the mind is indulgent and treats small faults lightly, this obscures the noble, undefiled light of the sages."

The Buddha said to Ananda, "This practice of impurity contemplation, as a method of initiation into the Dharma, has been taught by all the noble sages. They have instructed monks, nuns, laymen, and laywomen: If you wish to cultivate the noble path, you must contemplate all phenomena as suffering, empty, impermanent, and devoid of self—all arising from causes and conditions. Just as you learn to count your breaths to calm the mind, you should diligently uphold moral discipline and hold your mind steady with single-pointed focus. Even for minor offenses, you should feel deep shame and remorse, and sincerely repent. Never conceal even a small transgression.

If you conceal your faults, when you see various lights, they will appear like withered, rotten wood. When you perceive this, you will know you have broken the precepts. Then you must repent again with shame and self-reflection: sweep the stupa grounds, smear the floors with mud, perform humble labors, and respectfully serve your teachers and parents. Regard your teachers and parents as though they were Buddhas, and generate the deepest reverence. Then, from your teachers and parents, seek to make a great vow, saying: 'I now make offerings to my teachers and parents. By this merit, may I attain liberation in every lifetime to come.'

Having thus repented and cultivated merit, practice breath counting as before. Once again, you will see the light shining bright and lovely, just as before, with no difference. Then focus your mind again and contemplate the great joint in the center of your waist. Keep your mind settled and undisturbed. If scattered thoughts arise, reproach yourself again with shame and repent.

After repenting, you will see a seven-colored glow in your navel, complete and radiant, like the seven treasures. Then cause this glow to merge into a single light—pure white and lovely. Having seen this, again teach yourself to concentrate the mind and contemplate a white skeleton figure, white as conch shell or snow. Once you have seen the skeleton, fix your mind upon the crown of its head. Then the crown of the skeleton's head will naturally emit light. This light will blaze forth like fire, its length and thickness like that of a spear, and it will hang down upside-down from the top of the head, entering through the crown. Then it comes out through the skull, enters the neck bones, emerges from the neck bones, enters the chest bones, emerges from the chest bones, then returns to the navel, comes forth from the navel, and goes into the great joint of the spine. After entering this great joint, the light vanishes.

When the light disappears, suddenly a great radiant cloud will appear, adorned with precious jewels and pure, exquisite flowers—the finest of all colors. Within this cloud stands a Buddha named Shakyamuni, complete in every radiant mark, adorned with the thirty-two major signs and eighty minor characteristics. Each of these marks radiates a thousand rays of light. This great blaze shines brilliantly, like countless millions of suns blazing intensely. This Buddha teaches the Four Noble Truths, his radiant form shining clearly before the practitioner, and touches his head with his hand.

The manifested Buddha then teaches: 'In your past lives, because of greed, anger, and ignorance, you chased after all kinds of evil. Shrouded by unawareness, you have been bound to birth and death, life after life. Now you should observe all the withering decay within your body, and all the fires outside it—everything that arises must pass away.'

Having spoken thus, he again teaches the contemplation of impurity as before: observe all the worms within your body wither and fall away. Having seen this, then cause a fire to arise and burn all these worms to death. The worms, however, do not die. Then you see your own body as white crystal, naturally pure and radiant. Seeing the white bones, light shines from the head—its size and thickness like a spear—let it extend fifteen feet. Then form the intention to let the head turn backward, causing the whole body to topple over, with the head resting against the spine at the great joint opposite the navel.

Having seen this, contemplate further until the white skeleton and the light become the same color. Once they are of one color, you will see at the tips of the light various colored fruits. Seeing these fruits, observe numerous rays springing from the tops of the fruits. A white light will blaze forth, magnificent like a cloud of white treasure. All these skeletons shine pure white, indistinguishable from the light. Then you will see the bones shatter and collapse—some heads falling to the ground, some joints scattering apart, some whole skeletons, all like snowflakes blown by fierce winds, gathering and dispersing without rest, like lightning that appears and vanishes in an instant. These skeletons, falling to the ground, pile up like mounds, like heaps of rotted wood gathered in one place.

The practitioner observes that from atop these mounds, a natural vapor rises into the sky—like smoke or clouds—pure white in color, filling all of space. It spirals and turns, then gathers again into a single mass. When you see this, you should visualize a single skeleton figure. This skeleton body possesses nine colors, with nine distinct patterns clearly delineated. Within each pattern are nine colored skeletons, their brilliancy beyond description. Each skeleton within should be made to appear complete and visible within the first skeleton image without obstruction.

Having made this contemplation, observe further that within each color, all is as transparent as crystal without any barrier. Within these colors are ninety-nine colors, and within each of those colors, another nine colors hold numerous skeletons. These skeletons carry various characteristics—their natures differ, yet they do not obstruct one another.

Having seen this, you should diligently cultivate effort to extinguish all evil. After seeing this, the earlier mass of luminous cloud—like a clay vessel—enters your body through the navel, then goes into the spine. Once it has entered the spine, you will see that your body is the same as before, restored to its original state. Whether coming out of or entering meditation, by means of breath counting, you will always see these visions.

Seeing these things, again teach yourself to fix the mind steadily upon the light in your navel, not letting it wander. At that moment, the mind will feel profoundly peaceful and secure. Once this peace is established, you should learn to distinguish clearly the noble forms of liberation. Then you will see the seven Buddhas of the past teaching the Dharma to you. What they teach is the Four Noble Truths, and that the five aggregates of clinging are empty and without self.

At that time, all the Buddhas and noble sages will constantly come before the practitioner, teaching various practices, also teaching contemplation of emptiness, signlessness, wishlessness, and the samadhi of no-aspiration. They will say: 'Child of the Dharma! You should now carefully contemplate sights, sounds, scents, tastes, and tactile objects. All are impermanent, unable to endure, vanishing in a flash like lightning. They are also like illusions, like a mirage, like heat shimmer, like a celestial city in the sky, like dreams that upon waking leave no trace of where they were, like light struck from flint that expires in an instant, like a bird's path through the sky that leaves no trail, like an echo that answers no one. You too should contemplate in this way—the three realms are like illusions, like magical transformations.'

Then you will see that within the body and without, there is nothing at all—empty, like a bird flying through the sky with nothing to rely on. The mind transcends the three realms. Observing the world—Sumeru and the great seas—all is constantly changing, like magical illusions. When you observe your own body and perceive no fixed form of a body, you will think: 'The world is impermanent, the three realms are unstable, everything is empty. Where is there a body? And those things the eyes perceive—these objects of desire, these women—they arise from delusion. They merely appear lovely, but in truth they are quickly decaying, decaying things. The beauty of women is like a yoke and chains, exhausting the spirit. Foolish people cling to it, never satisfied, unable to free themselves, unable to escape the fetters.'

The practitioner, having understood the nature of phenomena and knowing phenomena are empty and still, sees these desires as enemies—why cherish them? They are like a prison, tightly sealed and hard to escape. Now I contemplate emptiness and turn away from the three realms. I see the world like bubbles on water, vanishing in a moment, and my mind harbors no more deluded thoughts. I realize that worldly phenomena are a heavy burden of affliction. Ordinary people are confused, and until death remain deluded, unaware of suffering, clinging to what cannot be kept, indulging their impulses recklessly without limits.

Now I observe this delusory attraction of women—it is like an echo, like a reflection in a mirror—one searches but cannot find it. Observe this beauty of women: where does it dwell? It is a false vision that harms and deceives all ordinary people, causing endless damage. Now observe this form—it is like flowers borne on the wind that scatter quickly, appearing from nowhere and going nowhere, empty illusion without reality, yet fools delight in grasping it. Now observing this form, everything is impermanent, like a leper cured by a skilled physician. I contemplate suffering, emptiness, and impermanence, and see that these forms and appearances have no solid substance.

Reflecting that ordinary beings are truly pitiable—attached to such forms, revering them insatiably, indulging in foolish delusion, tasting endless sweetness, becoming slaves to affection and love while the spear of desire pierces their hearts to the marrow, and the chains of love bind their bodies—having contemplated thus, observe again that everything is utterly empty and still. All this lust, all these forms and passions, arise from the five aggregates and the four elements. The five aggregates have no ruler; the four elements have no self. Their nature and characteristics are all empty—how could they exist?

As you make this contemplation, wisdom shines clearly. You see the body brilliantly radiant, like a mani jewel, without obstruction—clear and bright, like refined diamond crystal. You are like a deer that has broken free from the trap, escaping the hunter's deadly danger. You observe that the nature of the five aggregates is pure. You perceive the six elements as a bird soaring high, the body with nothing to cling to. Having swallowed the hook of desire, you bend and straighten and cross over. You are free from the passions of women; lust no longer stirs within you. Naturally, you rise above the ocean of desire. All the binding defilements are like fish racing one another into a dark pit. Ignorance, aging, and death are burned away by the fire of wisdom. Observing form as mixed with filth, foul and impure, like delusion itself—never resting even for a moment—you are forever free from attachment to form, never bound by it again."

The Buddha said to Ananda: "If there are monks, nuns, laymen, or laywomen who are overcome by greed and lust, first teach them to contemplate the Buddha to free themselves from all offenses. Only then should you further teach them to fix their minds so that they do not scatter. What is meant by 'not scattering the mind'? It refers to counting the breath. This method of counting the breath is the medicine for greed and lust—the very practice of the Supreme Dharma King. You should receive and uphold it well, and be careful never to forget it. When this contemplation is accomplished, it is called the Twentieth Contemplation, the Counting Breath Meditation, and it is complete."

At that time, the Venerable Ananda, along with Channanti and all the monks, heard what the Buddha had said, rejoiced, and respectfully put it into practice.

Thus have I heard:

Thus have I heard. At one time, the Buddha was traveling and teaching in the land of Śrāvastī, and arrived at the village of Tora. Upon reaching the village, he entered with 1,250 monks to seek alms. After their alms round, they stopped beneath a tree. Having washed their feet and put away their robes and bowls, they spread their sitting mats and sat in full lotus posture.

At that time, among the assembly there was a monk named Kātyāyana, who had a disciple named Pāṇḍaka. Though he had been ordained for a long time, for eight hundred days he had been reciting a single verse without being able to master it. At all six periods of the day and night, he constantly recited these words: "Cease from evil, practice good, cultivate diligence." Yet no matter how he recited it, he could never grasp its meaning.

Then the venerable Kātyāyana exhausted all his spiritual abilities in teaching his disciple, but could not help him succeed. He then went to the Buddha's presence, paid homage by prostrating at the Buddha's feet, circumambulated the Buddha three times, and said: "The Tathāgata's appearance in the world benefits many, bringing peace and welfare to gods and humans alike, universally liberating all beings. Only my disciple has not yet received this nourishment. I humbly ask the World-Honored One to awaken him so that he may attain liberation."

The Buddha told Kātyāyana: "Listen carefully, listen carefully, and think well upon this. The Tathāgata will now explain to you the story of past causes and conditions." Kātyāyana replied: "World-Honored One, I am delighted and eager to hear it."