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The Confessional Samadhi of the Lotus Sutra, page 20
10. Seated Meditation and Proper Observation of the True Spiritual Aspect of Reality1
The practitioner has already walked and chanted the Sutra. One should now settle down, seated on a rope chair2 with one's clothes orderly and one’s body erect. One closes one's eyes, joins together one's lips, and harmonizes one's vital breath. The body and the mind are relaxed. As taught before in the section on The Prerequisite Ways and Means, one observes one's mundane thoughts and repudiates one’s sinful actions.
How do we clarify Proper Observation?
Like the Bodhisattvas, one is not detached from all the emotional troubles that are the instigators of bondage, but one does not remain in the sway of these instigators that are everywhere like the ocean. One observes the emptiness of all things and the True Aspect of Spiritual Reality As-It-Is. This is called Proper Observation.
What is it that is called Observing the Emptiness of All Things?
The practitioner should observe each single thought as it is manifested, and the false mind that accords with it, like this:
Like this, there are various kinds of logic one seeks in one's thoughts that are in the end impossible to grasp. The mind is unreal like a dream. With a serenity that is like empty space, it is beyond names, beyond aspects, and impossible to distinguish.
At this time the practitioner still does not see that the mind is Life & Death, much less that it is Nirvana. Having not attained this observation, one is unaware of the ability to observe it.
All of these various thoughts do not arise in the mind that is ever serene. One also does not dwell in the serenity. Beyond the way of words and language, it is ineffable and inexpressible.
Although one does not find the mind to be existent or nonexistent, one thoroughly penetrates the existence and nonexistence of the mind. All everywhere is like a dream and an illusion. This is called:
Making this confession is called:
Practicing this confession is like a current of water that it does not remain fixed in any single place.
How is this so?
All false thoughts and perversions arise from the mind, creating sin, blessedness and all the aspects of the mind. Outside of the mind there is no sin, no blessedness, nor anything else. If one observes the existence and nonexistence of the mind, it follows that there is no owner of sin or blessedness. Upon recognizing the emptiness of sin and blessedness, it follows that there is complete emptiness in all things. When one is able to observe like this, one is able to break through all the perversions3 of Life & Death, the three poisons4, the improper motives, and the heaviest of all evil karmic deeds.
And then there is nothing that needs to be broken through. The body and mind are clean and pure and, in all of one's various thoughts, everything is thoroughly illuminated. One does not accept or become attached to the slightest part of the realm that is the aggregates of the self5. Because of this, there is correspondence with Samadhi. With the power of Samadhi, one sees the Bodhisattva Universal Virtue as well as the Buddhas of the Ten Directions laying their hands upon one’s crown and teaching the Dharma. All the Doors to the Dharma6 are completely present in each single thought of the mind. It is neither identical to nor different from them, and there are no barriers or obstacles to them. Compare this to the ‘Wish-Fulfilling’ Gem7, the most perfect and rare of jewels. The nature of this jewel is neither inside nor outside oneself. The practitioner that skillfully observes the nature of the mind will see that it is like empty space. In the ultimately pure mind, one will see all Doors to the Dharma, and will penetrate and reach them without any barriers or obstacles.
This is called The Practitioner's Confession and the Observation of the Mind and the True Spiritual Aspect of Reality. The six senses are not detached from the five desires, and yet one attains purity of the senses and sees all the obstacles and all of the outer phenomena. It is elaborated upon in The Lotus Sutra and The Sutra on the Observation of the Bodhisattva Universal Virtue.
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Footnotes:
1. The True Spiritual Aspect of Reality: The perfect blending of the three truths and the middle way; the true understanding of the principle of reality, and of the absolute in the mundane.
2. Rope Chair: (S. Pitha) A chair strung with rope used for meditation
3. Perversions: False views of the Body (purity vs. impurity), Sensory Feelings (happiness vs. suffering) The Thoughts of the Mind (eternity vs. finality or impermanence) and Spiritual Reality (the existence of the self vs. the non-existence of the self)
4. The Three Poisons: Greed, Hate, and Stupidity
5. Realm that is the aggregates of the self: (S. Skandhas) The five constituents whose continuity creates the illusion of false self existence - #1 Physical Form #2 Sensory Perception #3 Conceptualization #4 Acts of will, predisposed to ignorance #5 Consciousness - The continuity of these components creates the temporary illusion of the substantial ego or self that is false and impermanent
6. Doors to the Dharma: (S. Dharmaparyaya) Means to enlightenment; Buddhist teachings and practices
7. The Wish-Fulfilling Gem: (S. Cintamani) The Pearl; The gem that will grant one whatever is wished for
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