Seven theories on the cessation of existence

J9 Seven theories on the cessation of existence.
K1 Describes the source and shows the error.

Sutra:

Further, in his practice of samadhi, the good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate that there is no existence after death, he could fall into error with seven theories of the cessation of existence.

Commentary:

Further, in his practice of samadhi, the good person's mind is firm, unmoving, and proper and can no longer be disturbed by demons. The good person who cultivates samadhi has developed solid samadhi power and a proper mind, so the demons have no way to bother him.

He can thoroughly investigate the origin of all twelve categories of living beings and contemplate the source of the subtle, fleeting, and constant fluctuation. He contemplates their hidden, light, and ephemeral nature. At this point, there are subtle fluctuations in the formations skandha. But if, since he cannot perceive any state beyond the formations skandha, he begins to speculate that there is no existence after death, he could fall into error with seven theories of the cessation of existence. This person could come to believe in seven kinds of cessation.

K2 Detailed explanation of their appearance.

Sutra:

He may speculate that the body will cease to exist or that when desire has ended, there is cessation of existence; or that after suffering has ended, there is cessation of existence; or that when bliss reaches an ultimate point, there is cessation of existence; or that when renunciation reaches an ultimate point there is cessation of existence.

Commentary:

He may speculate that the body will cease to exist. He contemplates that in all places where living beings have bodies, their bodies will eventually perish. These places are the four great continents, Jambudvipa in the south, Purvavideha in the east, Aparagodaniya in the west and Uttarakuru in the north, and also the six desire heavens.

Or he may surmise that when desire has ended, beyond the desire realm, in the heavens of the first dhyana (of the four dhyanas), known as the Ground of the Happiness of Leaving Birth, there is cessation of existence. In the first dhyana, you separate from the defilements of living beings and experience joy. Or that after suffering has ended, in the heavens of the second dhyana, known as the Ground of the Joy of Developing Samadhi, there is cessation of existence. At this point, you feel joy because you have attained samadhi.

Or that when bliss reaches an ultimate point, there is cessation of existence. He may speculate that the state of ultimate bliss in the heavens of the third dhyana will also come to an end. The third dhyana is called the Ground of the Wonderful Bliss of Leaving Joy, because one transcends happiness and experiences a subtle bliss. He surmises that the third dhyana heavens will also cease to be. Or he judges that when renunciation reaches an ultimate point, in the heavens of the fourth dhyana, known as the Ground of the Purity of Renouncing Thought, there is cessation of existence. He surmises that the heavens of the four stations of emptiness, in which there is no hindrance of form, will also cease to be.

The time passes by very quickly. Without our realizing it, the summer is already over. In China, Confucius compared life to a ceaselessly flowing stream. Time that has gone by can never return. Someone also said, "An inch of time is worth an ounce of gold, but an ounce of gold can hardly buy back an inch of time." An inch of time is as valuable as an ounce of gold. If you lose gold, it's possible to recover it. Once time has gone by, however, there is no way to get it back. Therefore, time is even more valuable than gold. Thus, in Buddhism we say, "An inch of time is an inch of life." When time grows short, one's life is also shorter. We must certainly cherish our time and not casually let it go by in vain.

During this summer, we have begun our days at six o'clock in the morning, either meditating or studying the sutras. From early in the morning until nine o'clock at night every person has applied himself or herself diligently to cultivation. I believe that this period has been more precious than gold, more valuable than diamonds. Everyone has been together, being permeated and influenced by what we have heard and cultivated. This is a most precious and valuable time in our lives. It's a pity that the time has passed by in the twinkling of an eye. Although it is nearly over, the Buddhadharma that each of us has learned has planted a precious Vajra seed in our mind, in the field of our eighth consciousness. In the future it will certainly bear the indestructible fruit of Vajra, which is also the Buddha-fruit, we will become Buddhas.

When will we become Buddhas? It depends on our how diligently we till and irrigate the fields. The seed has been planted in the ground, but just as in farming, we have to water it, pull the weeds, and till the soil, making it soft so that the seed can sprout. How do we pull the weeds out? Weeding means that at all times, we must guard against the arising of very subtle thoughts and get rid of all false thoughts.

Every day we must apply effort in our cultivation in this way, just as farmers tend and irrigate their fields. Give it some water and pull out the weeds, day by day, and the Vajra seed you have planted in the ground will produce a Bodhi sprout. After your Bodhi sprout comes up and grows into a Bodhi tree, it will bear the Bodhi fruit. But you have to protect that Bodhi sprout. If you neglect to water it and tend to it, then it will wither away. What is meant by watering? if you study the Buddhadharma every day, you are irrigating your Bodhi sprout with the water of the dharma, and in time, your Vajra fruit will ripen. If you don't continue to care for this Vajra seed after the session is over, then it will not be easy for to sprout. You must protect your Vajra seed well. Don't go back to doing the things you used to like doing. Follow the rules and behave yourselves. Don't be as wild and reckless as you used to be. If you follow the rules, then you are in accord with the Buddhadharma. If you don't then you are not. We should certainly abide by the rules and regulations. Don't be so lax and unrestrained. This is my hope for each one of you.

During this summer session of lectures on the Shurangama Sutra, it has surely been the case that, "Once it enters your ears, it is forever a seed of the Way." As soon as the principles of this sutra pass through your ears, they remain forever in the field of your eight consciousness as seeds of Bodhi.

Sutra:

Considering back and forth in this way, he exhaustively investigates the limits of the seven states and sees that they have already ceased to be and will not exist again.

Commentary:

Considering back and forth in this way, he exhaustively investigates the limits of the seven states mentioned above and sees that they have already ceased to be and will not exist again. They don't seem to exist at present and since they are already gone, they will not come into being again. These are the seven kinds of cessation of existence.

K3 Concludes that it is an externalist teaching.

Sutra:

Because of these speculations that existence ceases after death, he will fall into externalism and become confused about the Bodhi nature. This is the ninth external teaching, which postulates confused theories of the cessation of existence after death in the realm of the five skandhas.

Commentary:

Because of these speculations that existence ceases after death, in whit he maintains that there is nothing what-so-ever after death, that everything is annihilated, he will fall into externalism and become confused about the Bodhi nature, about the nature of proper enlightenment. This is the ninth external teaching, which postulates confused theories of the cessation of existence after death in the realm of the five skandhas. In his confused mind, he thinks that existence ceases after death in the realm of form, feeling, thinking, and formations.