In Buddhism, there are two kinds of practice methods: “observation of renunciation” (出離觀) and “observation of tranquility" (安隱觀). They have different connotations and set forth a clear distinction between the profound cultivation of Mahāyāna and that of the lesser Hīnayāna.
The notion of “observation of renunciation” refers to the direct observation method employed by Hīnayāna sound-hearers and solitary-realizers. Through the phenomenal dharmas, the practitioners observe that each and every dharma of their and other sentient beings’ five aggregates, six entrances, twelve sense fields, and eighteen elements constantly arise and cease. Thereby, they can confirm that all phenomena are impermanent and unreal, henceforth eliminating the three fetters of self-view, skeptical views, and misconceptions about the precepts to attain the first fruition and become a srotaāpanna. Here, one who has a “self-view” erroneously considers the mental consciousness or the physical body the true and indestructible self.
Practitioners who consider the thoughtless mental consciousness as the true self or who believe that the physical body can be everlasting and indestructible and will enable them to enter the remainderless nirvana do not know that this kind of “nirvana” retains the three mental dharmas of the mental faculty (manas), mental objects, and mental consciousness. They also do not know that this kind of “nirvana” keeps the form aggregate, which totally contradicts the notion of the Three Dharma Seals taught by the World-Honored One: that “nirvana denotes perfect quiescence,” whereby not a single dharma should exist.
From the aforementioned observation of renunciation, we arrive at
the following five conclusions:
1) Observation of renunciation is the
cultivation method practiced by the Hīnayāna sound-hearers and solitary-realizers to transcend the stream of
transmigration in the three realms.
2) The targets of their
observation are their and other sentient beings’ easily observable five
aggregates, six entrances, twelve sense fields, and eighteen elements. These
are obviously illusory dharmas that constantly arise and cease. Through such
direct observation, Hīnayānists confirm that these dharmas are
illusory and hence eliminate the three fetters up to the five higher fetters,
accomplishing the virtues of the first to the fourth fruition.
3) The Hīnayānists can eventually attain the highest virtues of the fourth fruition.
Having listened to the Buddha’s teachings and having acquired complete faith in
these, they know that when they enter the remainderless nirvana, there will be no
nihilistic emptiness therein; the apex of truth (benji; 本際) of the
remainderless nirvana still exists and is everlasting and indestructible.
Therefore, they have no fears internally or externally and hence confidently enter
the remainderless nirvana.
4) As the Hīnayānists enter the remainderless nirvana, they can only eradicate the
manifestation of their afflictions to terminate their future rebirths. In other
words, they cannot engage in cultivation to eliminate the habitual seeds of
afflictive hindrances or the attainment of the requisite wisdom to attain
Buddhahood.
5) The aforementioned “observation of renunciation” aims to transcend the cyclic existence in the three realms and does not include the cultivation of supreme wisdom pertaining to prajñā, the “observation of tranquility,” which enables us to attain Buddhahood.
Hence, the extensiveness of the Buddha Dharma cultivation differs between
the two methods of “observation of renunciation” and “observation of
tranquility.”
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