Number eight in Cessation is Graded Stages of Attainment and here is another one which Chih-I specifically mentions being in bed or at your pillow. He urges the patient suffering from disease and illness to contemplate on your dis-ease, and your illness. By doing this gradually the true principle of the cause and result of your dis-ease. He compares to the beautiful lapis lazuli which is deep under the water. You can see it, this is your perception, this is like an abstract appreciation and much the same as your initial awareness of your illness. You can see it, you can name your illness, and you may have a theoretical understanding of the progression and possible cure. Since you may not have begun to experience the full affect of the named disease in your body it is still somewhat of an abstraction.
Perhaps you have fully experienced the symptoms of the disease, or perhaps your experience is in the initial stages of the progression of the illness. Still there is no full understanding of how you will continue to experience your illness. Also the text book explanation may not be appropriate in your unique circumstance. There may be other factors in your body that the medical texts do not consider. Sometimes various illness do occur simultaneously in most people, but still there may be other extenuating circumstances that may make your experience a little different or significantly different. Also as the illness progresses either to cure or continuation, it may progressively and more deeply interact with or conditions in your body and care.
The medical text is like the view of the lapis lazuli deep underwater which you can only see through the ripples and diminished light thereby distorting your perception of the precious stone. So perhaps you have previously seen lapis lazuli and you have an idea of what it looks like and that helps you ’see’ the lapis under the water, your previous knowledge is an aid yet it isn’t exactly like the lapis in the water. This stage of contemplation is called abstract, and further this refers to ‘name and word’ only.
This initial stage is not the stage at which illness is not removed, and even dis-ease is not removed, suffering is not removed. This stage is not our ultimate goal, and to become discourage or even stop means that your contemplation will progress no further towards elimination dis-ease and suffering.
The next stage in this Graded Attainment is ‘approximate understanding’. At this point you can experience a lightening of the affects of dis-ease and suffering. Here you begin to more deeply embrace and understand the causes of your illness or your dis-ease. Also at this stage your aspiration towards the path, your motivation for continuing your practice and your faith grows stronger. Deepening understanding of the nature and cause of illness and dis-ease go hand-in-hand with increased aspiration for faith and practice. Please understand that pain may still be present and depending upon your particular illness a cure may not be present or has not progressed fully toward cure.
At this stage and further stages you are able to practice greater forbearance and increased ability to practice the cessation such as skillful means for a peaceful mind as above, and insight into the true nature of the reality of dis-ease and suffering. With continued practice and contemplation gradually you will experience less and less suffering even though a cure has not take place. Also it is important to realize even doing this Chih-I says misfortune may still arise, and so do not become discouraged.
Chih-I states that continuing to pursue this path and practice you will be able to eliminate the causes of dis-ease and remove suffering. There is a caution, and it makes sense and should be kept in mind continually. Never think that you have attained a grade or some level that you in fact have not achieved. This opens the door to arrogance, slackening of practice, reduced diligence, and setbacks from a weak mind. Never should we think that our practice is superior.
Resting in Patient Forbearance is the ninth of these modes of contemplation in Cessation practice. This is to practice diligently chanting the Odaimoku whether voiced or in you head, continue to study and practice the ten modes outlined here, be diligent about ones mind and body, and do not be discouraged or let external hinderances and conditions obstruct your practice. Do not rest or stop your practice, if you do so you the temptation to completely abandon your practice will become greater and in fact dis-ease may increase. Calm your mind even in the midst of your illness and dis-ease, never retreat, nor be moved from your practice and continue to discern your actions.
Number ten of the ten modes, our last one is No Passionate Attachment to Dharma. Do not let the individual meaning of these words confuse you into thinking that it is wrong to enjoy and find peace in your practice. Here the danger is when there is lessening of the dis-ease or suffering and your mind becomes increasingly clear and pure be cautious and not covet these gains, this is attachment and will defile your energy and your practice. Do not cling to your success as having attained some greatness, this causes imbalance. Be grateful for your progress and for the benefit of your practice, do not brag or gloat. To do so will cause imbalance and replace the pure Dharma with your impure thoughts thus polluting your life. Your success is due to not only your practice but your practice of the True Dharma, Namu Myoho Renge Kyo.
We’ve covered a large landscape of healing and practice. It would be unrealistic to think that one reading would be enough to retain, understand, or even incorporate these practices into one’s life. Please return to this over and over as you continue through your healing process either from disease or from dis-ease.
Chih-I wraps up his teaching on the whole section of Contemplating Disease with the reminder and encouragement to cultivate contemplation of the Great Vehicle, to continue your practice of reciting the sutra, chanting the sacred title, Namu Myoho Renge Kyo, study and practice with these guidelines, never give up, or slacken, be alway diligent in “attaining the One Great Cart.”
This concludes my presentation Chih-I’s teaching and of my experiences as a chaplain, as a care provider, and a Buddhist. Thank you for reading, I hope you find healing and great joy.
With Gassho,
Namu Myoho Renge Kyo
Kansho Shonin
Ryusho Jeffus, MDiv, BCC
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