Ten contemplations by ten methods
The practice of calmness and discernment is realized through the contemplation of 10 objects from 10 different points of views, also called methods.
The 10 methods are ranked in decreasing order of difficulty, with regard to the practising skills, the first one (the highest one) offering the most direct realization of the ultimate Truth or the true aspect of life. Practitioners of lower ability will meditate at their most suitable level. Obviously, since the practice has its peculiar dynamics, it is appropriate for the meditator to check periodically the level most suitable for him to be in.
The 10 objects are, in a way, equivalent and should be chosen following the openings that the circumstances suggest.
In the figure below the aim is to offer a new graphic presentation of the 100 possible relations between methods and objects (graphics made by Raffaele Settembre and Gianluca Stamerra). The vertical squares are the methods (color intensity grows accordingly to the level) and the horizontal squares are the objects (same color to show the equivalence). Pointing the cursor on any of the method, it connects (or contemplates) with any of the 10 objects. This is the same for every one of the ten methods.
Since in the figure the description of methods and objects is very concise, we give here a more comprehensive explanation:
The Tendai Tenfold Methods:
1 Meditation on the region of unfathomable. Continuous view of the Ultimate Reality, that is view of the 3000 worlds in every single moment of life or of mind (ichinen sanzen); this could also be expressed in terms of unity of the three truths or the threefold contemplation in one single mind. Applying this method to the contemplation of the mind or of the breath (object 1), it is possible to practice the observation in 4 phases. The goal is to realize that the entire universe is included in one simple thought and that the mind permeates the world; unity with everyone meditating/praying, unity with the breathing of the world. Traditional admonishment: “contemplate the mysterious truths”.
2 Meditation to arouse compassion. Since this second level is approached in case no results are obtained with the first, the practitioner will recognize his weaknesses in the practice of compassion; he will reaffirm the vows of the bodhisattva (awakening of the mind that aspires to the enlightenment of every sentient being). “Keep within a merciful heart”.
3 Meditation to skillfully calming the mind. Balance between concentration and wisdom, calmness and deep vision, following the Tendai teaching on unity of shamatha and vipashyana. “Always keep your heart peaceful”.
4 Meditation to eliminate attachment. Freedom from attachments. “Be always free from attachment”.
5 Meditation to distinguishing between impediments and aids. Right judgement on what leads to enlightenment and what is an obstacle to that goal, on what is good and what is evil. “Choose the path that leads to the truth and avoid the one that is an hindrance”.
6 Meditation to make proper use of the 37 conditions leading to the awakening. Cultivate the conditions that help to reach the goal. “Practice what makes you progress”.
7 Meditation to remove obstacles with practicing the 6 paramitas. Remove the impediments to enlightenment through the contemplation of the 6 paramitas. “Remove the obstacles”.
8 Meditation to recognize the stage of one's progress. Right evaluation of one’s own level of spiritual development. “Realize which level you are on”.
9 Meditation to stabilize one's mind (to not to let himself be moved by external circumstances). Keep a calm and undisturbed mind both in favourable and in unfavourable situations, in success as well as in misfortune. “Keep in peace enduring unpleasant things”.
10 Meditation to not cling to upaya itself. Non-attachment to religious practices, keeping in mind that those too are upayas. “Remove all attachments [to religious practices, too]”.
The Tendai Ten Objects:
1 Phenomenal world. Including mind and body; the actual everyday world.
2 Earthly desires. World of defilements or desires, which disturb and defile the mind; state of anxiety (that can be the cause of diseases as in poi
3 Sickness. Body diseases.
4 Karmic effects. Resurfacing of what was repressed: body diseases of point 3 can facilitate the awareness of what was removed.
5 Hindrances to the awakening. Action of “evil spirits”. In other words, there are still some obstacles to concentration and enlightenment.
6 Dangers encountered in meditation. Specific perils of practice (like the attachment to it), presence of factors of distraction.
7 Wrong or distorted views.
8 Arrogance and pride of one’s own spiritual progress.
9 Attachment to the two vehicles. Errors and illusions typical of the sravaka’s and pratyekabuddha’s vehicles, that can lead to attachment to abstract Emptiness, individualism and wisdom without compassion.
10 Attachment to the bodhisattva’s state. Errors and illusions typical of the bodhisattva's vehicle, that can lead to forget Emptiness, to an extreme involvement in action (activism) and to compassion without wisdom.
The practice of calmness and discernment is realized through the contemplation of 10 objects from 10 different points of views, also called methods.
The 10 methods are ranked in decreasing order of difficulty, with regard to the practising skills, the first one (the highest one) offering the most direct realization of the ultimate Truth or the true aspect of life. Practitioners of lower ability will meditate at their most suitable level. Obviously, since the practice has its peculiar dynamics, it is appropriate for the meditator to check periodically the level most suitable for him to be in.
The 10 objects are, in a way, equivalent and should be chosen following the openings that the circumstances suggest.
In the figure below the aim is to offer a new graphic presentation of the 100 possible relations between methods and objects (graphics made by Raffaele Settembre and Gianluca Stamerra). The vertical squares are the methods (color intensity grows accordingly to the level) and the horizontal squares are the objects (same color to show the equivalence). Pointing the cursor on any of the method, it connects (or contemplates) with any of the 10 objects. This is the same for every one of the ten methods.
Since in the figure the description of methods and objects is very concise, we give here a more comprehensive explanation:
The Tendai Tenfold Methods:
1 Meditation on the region of unfathomable. Continuous view of the Ultimate Reality, that is view of the 3000 worlds in every single moment of life or of mind (ichinen sanzen); this could also be expressed in terms of unity of the three truths or the threefold contemplation in one single mind. Applying this method to the contemplation of the mind or of the breath (object 1), it is possible to practice the observation in 4 phases. The goal is to realize that the entire universe is included in one simple thought and that the mind permeates the world; unity with everyone meditating/praying, unity with the breathing of the world. Traditional admonishment: “contemplate the mysterious truths”.
2 Meditation to arouse compassion. Since this second level is approached in case no results are obtained with the first, the practitioner will recognize his weaknesses in the practice of compassion; he will reaffirm the vows of the bodhisattva (awakening of the mind that aspires to the enlightenment of every sentient being). “Keep within a merciful heart”.
3 Meditation to skillfully calming the mind. Balance between concentration and wisdom, calmness and deep vision, following the Tendai teaching on unity of shamatha and vipashyana. “Always keep your heart peaceful”.
4 Meditation to eliminate attachment. Freedom from attachments. “Be always free from attachment”.
5 Meditation to distinguishing between impediments and aids. Right judgement on what leads to enlightenment and what is an obstacle to that goal, on what is good and what is evil. “Choose the path that leads to the truth and avoid the one that is an hindrance”.
6 Meditation to make proper use of the 37 conditions leading to the awakening. Cultivate the conditions that help to reach the goal. “Practice what makes you progress”.
7 Meditation to remove obstacles with practicing the 6 paramitas. Remove the impediments to enlightenment through the contemplation of the 6 paramitas. “Remove the obstacles”.
8 Meditation to recognize the stage of one's progress. Right evaluation of one’s own level of spiritual development. “Realize which level you are on”.
9 Meditation to stabilize one's mind (to not to let himself be moved by external circumstances). Keep a calm and undisturbed mind both in favourable and in unfavourable situations, in success as well as in misfortune. “Keep in peace enduring unpleasant things”.
10 Meditation to not cling to upaya itself. Non-attachment to religious practices, keeping in mind that those too are upayas. “Remove all attachments [to religious practices, too]”.
The Tendai Ten Objects:
1 Phenomenal world. Including mind and body; the actual everyday world.
2 Earthly desires. World of defilements or desires, which disturb and defile the mind; state of anxiety (that can be the cause of diseases as in poi
3 Sickness. Body diseases.
4 Karmic effects. Resurfacing of what was repressed: body diseases of point 3 can facilitate the awareness of what was removed.
5 Hindrances to the awakening. Action of “evil spirits”. In other words, there are still some obstacles to concentration and enlightenment.
6 Dangers encountered in meditation. Specific perils of practice (like the attachment to it), presence of factors of distraction.
7 Wrong or distorted views.
8 Arrogance and pride of one’s own spiritual progress.
9 Attachment to the two vehicles. Errors and illusions typical of the sravaka’s and pratyekabuddha’s vehicles, that can lead to attachment to abstract Emptiness, individualism and wisdom without compassion.
10 Attachment to the bodhisattva’s state. Errors and illusions typical of the bodhisattva's vehicle, that can lead to forget Emptiness, to an extreme involvement in action (activism) and to compassion without wisdom.