THE CONFESSION BY INTROSPECTION UPON THOUGHTS

                    THE CONFESSION BY INTROSPECTION UPON THOUGHTS

                                    天台宗

                                  The Tiantai zong (T'ien-t'ai model)

In this Introspection, one is not detached from all the emotional associations that are impediments, but one does not retain them with those associations. One simply lets them immediatly pass away.

The practitioner observes with Cognitive Consciousnss each single thought as it is manifested, noting that there are thoughts that cause mind associations.

There are other thoughts that arise and fall away without associations.

There are thoughts that are complex, at times generating associations and at other times not.

There are thoughts that do not appear to cause associations yet subtly they do.

There are thoughts that are in the past, the present, and the future.

There are thoughts that appear to arise within the mind and others seem to arise outside the mind.

Let there be no retaining, no cognitive deliberate letting go. Let there be no reliance upon them nor attachment.

       Where do they rise?... Where do they dissapear?... Within the mind.

One notes that with serenity these thoughts do not appear if one allows the serenity to arise unimpeded and uncalled by cognition.

                      This is effectively an Introspection upon Vacuity.

One does not accept or become attached to the slightest part of this realm that is the generator of the aggregates of stained self. 

Yet it is clear that all the Doors to the Dharma are completely present in each single thought of the mind, for these thoughts when with natural virtue lead with Contemplation to the door of Awakening, without barriers or obstacles. 

Indeed, the six senses are not detached from the five desires, and yet one attains purity of the senses and sees through them as an initial vehicle all the obstacles and all of the outer phenomena. 

This best begins, from the Chan point of view, with a clear understanding of Vacuity. 

Thus the Chan Dao Contemplation on Vacuity here is recommended, but at the same time it requires a contemplative approach to Emptiness, the provisional illusion of apparent existence and the middle path of a balance between the Two Truths.

To be complete we commend the full set of: THE PO-REXIN CONTEMPLATIONS  

The Life Force

Vacuity (not emptiness)

Unity (Oneness)

Impermanence

Clear Comprehension