Contemplation on Dharma

Week of March 21, 2005 – Contemplation on Dharma


In the Mahasatipatthana Sutra, Contemplation on Dharma is subdivided into the following five sections:
1) Section on Hindrances
2) Section on Aggregates
3) Section on Sense Bases
4) Section on Enlightenment Factors
5) Section on Noble Truths

In the Theravada tradition, the fourth base of Mindfulness is - Contemplation on Dharma.

In the Mahayana tradition, the fourth base is elaborated as – Mindfulness of all Phenomena or Objects of Consciousness.

On the Buddhist website, www.buddhanet.net, Dharma is defined as: The Universal Truth; The Teachings and the inner practice of the Teachings of Buddha; Essential quality and factual reality.

As I have classified in my previous weekly email:

On the Functional level - Dharma is Buddha Sakyamuni’s teachings.
On the Attributes level - Dharma is the Appearance (Attributes) of the Truth: the nature of reality.
On the Essence Level - Dharma is what is to be realized: the reality.

Only through a solid foundation on the contemplation of the body, feelings and mind, will we be able to contemplate the Dharma. In the beginning, by understanding Buddha Sakyamuni’s teachings, we can have a good foundation of what Dharma is. Yet we must go deeper and realize Dharma on our own.

What is Dharma and how do we realize it? Just keep on practicing whatever method you are using - reciting of the mantras, reciting of the Buddha’s name, Tantric, Chan, Pure Land…, be good at it, gain the insight and know-how of the method, use your heart, raise the existential doubt; realization will come somehow, someday!

Contemplation on the Mind

Week of March 13, 2005 – Contemplation on the Mind


It is written in the Mahasatipatthana Sutra:

And how, bhikkhus, does a bhikkhu dwell perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon)?

Here (in this teaching), bhikkhus, when a mind with greed (raga) arises, a bhikkhu knows, "This is a mind with greed"; or when a mind without greed arises, he knows, "This is a mind without greed"; when a mind with anger (dosa) " arises, he knows, "This is a mind with anger"; or when a mind without anger arises, he knows, "This is a mind without anger"; when a mind with delusion (moha) arises, he knows, "This is a mind with delusion"; or when a mind without delusion arises, he knows, "This is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind (vikkhittacitta) arises, he knows, "This is a distracted mind"; or when a developed mind (mahagattacitta) arises, he knows, "This is a developed mind"; or when an undeveloped mind (amahagattacitta) arises, he knows, "This is an undeveloped mind"; or when an inferior mind (sauttaracitta) arises, he knows, "This is an inferior mind"; or when a superior mind (anuttaracitta) arises, he knows, "This is a superior mind"; or when a concentrated mind (samahitacitta) arises, he knows, "This is a concentrated mind"; or when an unconcentrated mind (asamahitacitta) arises, he knows, "This is an unconcentrated mind''; or when a mind temporarily free from defilements (vimutticitta) arises, he knows, "This is a mind temporarily free from defilements"; or when a mind not free from defilements (avimutticitta) arises, he knows, "This is a mind not free from defilements".

Thus he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.


In summary, when we practice, we should perceive the mind (not mine, not I, not self but just a phenomenon) in ourselves and others; we should perceive the actually appearing and dissolution of the mind and itswith their causes.

Following the contemplation onf the body (form) and feelings (mental) is the contemplation on the mind.

In the Theravada tradition, the third base of Mindfulness is - Contemplation on the Mind (as the Mind).

In the Mahayana tradition, the third base is elaborated as - Contemplation on Mind as Impermanent or Mindfulness of the States of Consciousness.

The mind works very mysteriously and marvelously. When we are not aware the mind works on its own and is being affected by the external factors, the body and the feeling. However, when we are mindful wecan be are in control of our thoughts. We can influence the course of events or /happenings by being mindful.

It is written in the Song of Enlightenment:

If we regard criticism as merit,
The critics will become reliable friends.
Do not hate those who slander you,
How else can you manifest the unborn power of compassion?

Whether yourY critics or your friends, your enemies or your lovers, it is all in the mind. In the mind is contained all phenomenaon. When we think positively, we generate positive energy and fill our surroundings with positivity. Likewise when we think negatively, we generate negative energy and fill our surroundings with negativity. The way we think, our perception, our mind affects our feelings and emotions, which in turns affects our actions and creates a continuous course of happenings. If we can revolutionize our outlook/perception, we can easily transform our course of actions.

Ch’an is the training of the mind - training the mind to observe, to understand and to transform itself. Remember the two aspects of contemplation – knowing and understanding. We begin with knowing our mind, then we try to understand our mind, and finally, we use wisdom and compassion to handle our mind, which in turns generates wisdom and compassion in our lives.

Keep on practicing, there areis no limits as to the vastness and aptitude of your mind!

Contemplation on Feeling

Week of Dec 5, 2004 – Contemplation on Feeling

It is written in the Mahasatipatthana Sutra:

And how, bhikkhus, does a bhikkhu dwell perceiving again and again that feelings are just feelings (not mine, not I, not self but just as phenomena)?

Here (in this teaching), bhikkhus, while experiencing a pleasant feeling a bhikkhu knows, "I am experiencing a pleasant feeling"; or while experiencing an unpleasant feeling he knows, "I am experiencing an unpleasant feeling"; or while experiencing a feeling that is neither pleasant nor unpleasant, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant.''

While experiencing a pleasant feeling associated with sense pleasures, he knows, "I am experiencing a pleasant feeling associated with sense pleasures"; or while experiencing a pleasant feeling not associated with sense pleasures, he knows, "I am experiencing a pleasant feeling not associated with sense pleasures.''

While experiencing an unpleasant feeling associated with sense pleasures, he knows, "I am experiencing an unpleasant feeling associated with sense pleasures"; or while experiencing an unpleasant feeling not associated with sense pleasures, he knows, ''I am experiencing an unpleasant feeling not associated with sense pleasures.''

While experiencing a feeling, that is neither pleasant nor unpleasant that is associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is associated with sense pleasures"; or while experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures, he knows, "I am experiencing a feeling that is neither pleasant nor unpleasant that is not associated with sense pleasures.''

Thus he dwells perceiving again and again feelings as just feelings (not mine, not I, not self, but just as phenomena) in himself; or he dwells perceiving again and again feelings as just feelings in others; or he dwells perceiving again and again feelings as just feelings in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of feelings; or he dwells perceiving again and again the cause and the actual dissolution of feelings; or he dwells perceiving again and again both the actual appearing and dissolution of feelings with their causes. To summarize, he is firmly mindful of the fact that only feelings exists (not a soul, a self or I). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again feelings as just feelings.

In summary, feelings are basically divided into pleasant, unpleasant and neither pleasant nor unpleasant. These feelings are associated with sense pleasures, or not associated with sense pleasures. Feelings are not mine, not I, not self, but just phenomena in oneself, in others, or in both oneself and others. One dwells perceiving the cause and the actual appearance of feelings; the cause and the actual dissolution of feelings; both the actual appearance and dissolution of feelings with their causes. Only feelings exist (not a soul, a self or I).

The five Skandhas are: form, feeling (sensation), perception (conception), volition (impulse) and consciousness. These are the five components, aggregates or compositional elements of our existence. Form, being material, represents the substance, which constitutes all matter; the remainder, being mental, are restricted to the functions of mind.

Following the contemplation of the body (form) is the contemplation of feelings (mental).

In the Theravada tradition, the second base of Mindfulness is - Contemplation on Feeling (as Feeling).

In the Mahayana tradition, the second base is elaborated as - Contemplation on Feeling as Suffering.

Now that we have contemplated the body, we move on to the contemplation of feelings and sensation; we start working more on the mind. We need to diligently perceive feelings with clear understanding and mindfulness. When a pleasant feeling arises are we aware of its cause or are we being carried away? When an unpleasant feeling arises are we aware of its cause or are we so uptight that our body and mental health are being adversely affected? Be aware how external factors can influence your sensation, which in turn affects your feelings, which in turn impinges on your body and mind.

Some practitioners isolate themselves from sensual contacts or external factors so as to avoid feelings and sensation. Others suppress their feelings. A better way to handle feelings is to clearly understand their cause, be mindful of their appearance and dissolution, express them honestly and stop there. Do not let your feelings disturb your body or mind. External factors may not be manageable, our feelings occur naturally, but our reaction to those feelings should be under our total control. If we allow our feelings to be in control of our lives, we will do things that please us, avoid or hate things that displease us and be totally misguided by ignorance and greed. If we are not mindful of our feelings, we permit external attributes to run our lives; if we are mindful of our feelings, our lives are more under our own control.

There are two aspects of contemplation – knowing and understanding. We begin with knowing our feelings, then try to understand our feelings, and finally, we use wisdom and compassion to handle our feelings.

In our meditation, we feel (feeling) our nostrils (body-form), we feel (feeling) the air (substance-form) coming in and out, we count (contemplation-mind) the breaths; the whole process in totality is the Dharma. Isn’t it simple?

Contemplation on the Body

Week of Nov 28, 2004 – Contemplation on the Body

It is written in the Mahasatipatthana Sutra:

Then the Bhagava said:

Bhikkhus, this is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths and for the realization of Nibbana. That (only way) is the four satipatthanas .

What are these four? Here (in this teaching), bhikkhus, a bhikkhu (i.e. a disciple) dwells perceiving again and again the body just the body (not mine, not I, not self, but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings as just feelings (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again the mind as just the mind (not mine, not I, not self but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world.

It is emphasized here that body, feeling, mind and dharmas should be perceived again and again with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world. So much suffering occurs due to the wrongful perceptions of the body, feelings, mind and dharmas. Thus the first of the 37 Aids begins with the contemplation of the body.

In the Theravada tradition, the first base of Mindfulness is - Contemplation on the Body (as Body).

In the Mahayana tradition, the first base is elaborated as - Contemplation on the Body as Impure.

In the Mahasatipatthana Sutra, Contemplation on the Body is further divided into six sections. They are:

1) Section on In and Out Breathing
2) Section on Postures
3) Section on Clear Understanding
4) Section on Contemplation of Impurities
5) Section on Contemplation of Elements
6) Section on Nine Stages of Corpses

One way of practice is to follow these six sections and to learn them one by one. Another way of practice is to diligently perceive the body with clear understanding and mindfulness. All of us have lived with our body all of our lives. How much do we know about our body? Understand its needs? Listen to its calls? Are able to realize its full potential? The body is something physical that you own and if you cannot treat it with understanding and consideration, how will you be able to influence or control things that are more external and out of your control like your family and your career? Be good and gentle to your body; it is your best companion that has carried you through all your ups and downs, supported you all along and sustained all of your happiness and sorrow. Unfortunately, however, most of us either abuse our body with stress and overwork or spoil our body with non-essential greed and desires.

Are you eating according to what your body needs? Or you are eating because the food is too tempting, it is dinnertime, or you are depressed? Are you sleeping according to what your body needs, or just because it is bedtime, the doctors or specialists said we need to sleep so much a day, or are you simply lazy? Do you listen to your body? Can you distinguish between what is essential and what is self-indulgence? Do you know the full ability of your body? Are you able to contemplate the four elements that make up your body? Are you truly thankful for your body, or are you taking your body for granted till it becomes sick or death arrives? Investigate!

As always, we start with something that is physical and close – our body – and work our way up. In our meditation we isolate most of the variables and put ourselves in a quiet, steady state so that we can put our concentration and energy into clearly understanding our body, then our feelings, then our mind, and finally the dharma; in other words, into clearly understanding our existence, our five skandhas, our lives and the Truth.

Do not suppose that meditation is so simple that it is about just sitting and breathing. On the other hand, meditation is as simple as just sitting and breathing? Do not use your brain to think of the answers to all these questions. Use your life to realize the answers instead! Joyful meditation!

The Four Bases of Mindfulness

Week of Nov 21, 2004 – The Four Bases of Mindfulness

The Four Bases of Mindfulness are the first four aids of The Thirty-Seven Aids to Enlightenment. These Four Bases of Mindfulness, also known as the Fourfold Stages of Mindfulness or Meditation, are:
1. Mindfulness of the Body
2. Mindfulness of Feelings, Sensations
3. Mindfulness of States of Consciousness;
4. Mindfulness of all Phenomena or Objects of Consciousness.

In the Theravada tradition, they are more fundamental as follows:
1. Contemplation on the Body (as Body);
2. Contemplation on all Feelings and Sensation (as Feelings);
3. Contemplation on the Mind (as Mind);
4. Contemplation on Dharma (as Dharma).

In the Mahayana tradition, these four bases are elaborated as:
1. Contemplation on the Body as impure;
2. Contemplation on Feelings as suffering;
3. Contemplation on the Mind as impermanent;
4. Contemplation on all Dharma as dependent, without self-entity.

The Five-fold Procedures for Quieting the Mind basically provide us training on concentration whereas the Fourfold Stage of Mindfulness launch us into training on contemplation. Concentration (Shamatha) and Contemplation (Vipassana) are the two wings that are needed for the attainment of Wisdom (Prajna).

The Theravadan view of the Four Bases of Mindfulness is very well acknowledged in the Mahasatipatthana Sutra. You can view this Sutra at http://www.buddhanet.net/e-learning/mahasati.htm

I highly recommend you read this Sutra thoroughly. It is not too long and it is extremely helpful.

These Four Bases of Mindfulness guide us from the contemplation on the body, feelings, and mind to contemplation on the dharma. Body is a physical location that nobody has trouble pinpointing. Feelings are more abstract and sensitivity is a matter of degree. Mind is more abstract still, conceptually, and harder to take hold of. Finally, dharma is something more intangible and not easy to recognize, let alone realize. Thus these Four Bases lead us to work from the contingent to the unspeakable, and offer us a step-by-step gradual process to extend our efforts. These four bases of mindfulness can be practiced one by one or all together when you are familiar with them.

This fourfold method, or objectivity of thought, is also intended for stimulating the mind in ethical wisdom. It consists of contemplating the body as impure and utterly filthy; sensation or consciousness as always resulting in suffering; mind as impermanent (merely one sensation after another); things in general as being dependent and without a nature of their own. This ethical wisdom is a very helpful guideline while we are learning on the Bodhi Path. This wisdom enables us to be rid of unhealthy/unnecessary desires and greed, and to understand and realize impermanence and emptiness.

See how meticulous and refined Buddhist learning is! This is only the beginning of the Thirty-seven Aids. Let’s build a solid foundation in the learning of the Four Bases of Mindfulness, put our effort, time and heart into this learning. We are on the gateway to the spectacular and brilliant path of Wisdom. Cultivate this mindfulness and the rewards will be immeasurable!

Five-fold Procedures for Quieting the Mind

Week of Nov 14, 2004 – Five-fold Procedures for Quieting the Mind

The Five-fold Procedures for Quieting the Mind, also known as The Five Contemplations for Settling (“stilling" or "stabilizing") the Mind are the five methods used to stop the five faults or defilements arising from the mind. These five faults or defilements are: greed, hatred, ignorance, unsettledness or restlessness and karmic disturbance.

These five-fold procedures are:

Contemplation on the impurity of the body to stop greediness arising from the mind;
Contemplation on compassion to stop hatred arising from the mind;
Contemplation on dependent origination to stop ignorance arising from the mind;
Contemplation on the counting of breath to stop restlessness arising from the mind;
Contemplation on Buddha to stop karmic disturbance arising from the mind.

Some versions of these five-fold procedures substitute “Contemplation on Realms” in place of “Contemplation on Buddha” to stop selfishness arising from the mind. Another version puts breathing last, and there are many other minor differences.

A thorough practitioner should learn or understand all five procedures, but should pick one, in particular, to work on. In our meditation class we work on the counting of the breath, also known as Anapana, exhalation and inhalation.

Breathing is a very ordinary yet marvelous thing. Without breath, the physical body can no longer function and one may die – so one’s physical life is very much dependent on breathing. However, one’s Dharma Life is everlasting and is not dependent on breathing the way one’s physical life is. In some ways, breathing is the fine connection between the physical life and the dharma life. We are still breathing therefore our physical lives still exist. Can you sense your physical existence through your breath? Can you sense your dharma existence through your breath too? Observing breathing can give you much insight into your body, mind and lives. Control over your breathing enables you to overcome many difficulties arising from your body and mind. Wind is one of the four elements that make up our physical body. What is the relationship between this wind element and our breathing? Investigate!!!

Respiration is a voluntary as well as an involuntary system. Digestion and circulation are totally involuntary systems for most people, whereas the movement of our limbs and eyes are generally under the voluntary system. Respiration is something that we can control voluntarily or leave it to work on its own. Thus it can be compared to the working of the mind. Our mind can be totally under our control or it can work on its own without our noticing of it.

Sense, observe and contemplate on breathing, it will lead you back to your True Nature. Do not ask “HOW” Raise the existential doubt and experience it!

Why practice?

Week of Nov 7, 2004 – Why practice?

In the external world, our well-being is determined by the assets that we possess. However, in the internal or mental world, our worthiness is defined by our “Life Quality” – a term used by Master Hai Yun HeShang. High Life Quality indicates superior quality in character, personality, wisdom and manifestations. Low Life Quality is dominated by greed, hatred and ignorance. Buddhahood is the attainment of highest Life Quality.

To improve our Life Quality, one needs “Life Energy” – the resources. The Thirty-seven Aids to Enlightenment show us the ways to accumulate these resources. They are: The Four Bases of Mindfulness, The Four Right Efforts, the Four Occult Powers, The Five Roots of Goodness, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path.

The Four Bases of Mindfulness are:

1. Mindfulness of the Body — breath, postures, parts;
2. Mindfulness of Feelings, Sensations — pleasant, unpleasant and neutral;
3. Mindfulness of States of Consciousness;
4. Mindfulness of all Phenomena or Objects of Consciousness.

This fourfold stage of mindfulness, thought, or meditation follows the Five-fold Procedures for Quieting the Mind, also known as The Five Contemplations for Settling (“stilling" or "stabilizing") the Mind. These Five-fold procedures are:

Contemplation on the impurity of the body;
Contemplation on compassion;
Contemplation on dependant originality;
Contemplation on the counting of breath;
Contemplation on Buddha.

What we have been working on in the meditation class is the counting of breath, one of the Five-fold Procedures for Quieting the Mind. It is the first entry level but a very important footstep. Without this basic practice, our foundation will not be solid. When we master the technique of the counting of breaths well, moving on to the fourfold stage of mindfulness will be smooth sailing. Thus, the counting of breath helps us to attain concentration as well as give us training on contemplation and mindfulness.

In our meditation class, we sense, observe, contemplate and then look for the ability to do all these actions.

See how we move from physical to abstract, from external to internal, from the worldly to natural. Do not feel that you are just sitting here and counting from 1 to 10, actually you are establishing your foundation for accumulating Life Energy and preparing yourself for the Buddha Path.

Give yourself a pat on the back for doing a marvelous job. Be appreciative that you have this opportunity to do something so meaningful for your Life. Thank all sentient beings from the past, present and future and from the ten directions for directly or indirectly providing you with this opportunity!

May we transfer our merits back to all sentient beings from past, present and future, from the ten directions!

The Triple Jewel

Week of Oct 31, 2004 – The Triple Jewel

On Oct 24, some of you took refuge in the Three Jewels with HeShang. We know the Three Jewels are Buddha, Dharma and Sangha.

On the Functional level:
1. The Buddha — Buddha Sakyamuni, the teacher
2. The Dharma — Buddha Sakyamuni’s teachings, the teaching
3. The Sangha — Buddha Sakyamuni’s disciples who preach his teachings, the taught

On the Attributes level:
1. The Buddha —The Body (Essence) of the Truth. The self awakened one.
2. The Dharma — The Appearance (Attributes) of the Truth. The nature of reality.
3. The Sangha — The Purpose (Function) of the Truth. The Awakened Community.

On the Essence level:
1. The Buddha — The capability of self-awakening. The original nature of the Heart.
2. The Dharma — What is to be realized. The reality.
3. The Sangha — The realization. Any harmonious assembly. All Beings.

The Buddha, the Dharma and the Sangha are the Three Refuges in which Buddhists put their trust and reliance. Taking refuge is an important rite affirming or re-affirming one’s faith in Buddha, Dharma and Sangha. It is a kind of Buddhist confirmation and is open to different levels of interpretation.

Ven. S. Dhammika of buddhanet.net wrote:

"A refuge is a place where people go when they are distressed or when they need safety and security. There are many types of refuges. When people are unhappy, they take refuge with their friends, when they are worried and frightened, they may take refuge in false hopes and beliefs. As they approach death, they might take refuge in the belief in an eternal heaven. But, as the Buddha says, none of these are true refuges because they do not give comfort and security based on reality.

Taking Refuge in the Buddha is a confident acceptance of the fact that one can become fully enlightened and perfected just as the Buddha was. Taking Refuge in the Dhamma means understanding the Four Noble Truths and basing one's life on the Noble Eightfold Path. Taking Refuge in the Sangha means looking for support, inspiration and guidance from all who walk the Noble Eightfold Path. Doing this one becomes a Buddhist and thus takes the first step on the path towards Nirvana."

Congratulations to those that have taken Refuge in the Triple Jewel. May your Bodhicitta never deteriorate. Keep on practicing!

The Three Doors of Liberation

Week of Oct 24, 2004 – The Three Doors of Liberation

We know the three aspects of the Truth are Body (Essence), Appearance (Attributes) and Purpose (Function), but how does it tie in with our practice?

For the preliminary practice, the three bases are Understanding, Practice and Vows. The Body is Understanding, the Appearance is Practice and the Purpose is Vows.

But for the actual practice, the Body is Emptiness, the Appearance is Signlessness and the Purpose is Aimlessness.

Emptiness, Signlessness and Aimlessness are the three doors of liberation.

Emptiness... - the path between existence and non-existence
- all things are devoid of a self

Signlessness… - looking beyond how objects appear
- there are no objects to be perceived by the sense-organs

Aimlessness… - no purpose other than this moment
- no wish of any kind whatsoever remains in the practitioner’s mind, for he no longer needs to strive for anything

Liberation is possible only through these three realizations. Thus, we should practice with the Understanding of Emptiness, do Practice diligently with Signlessness in mind and have a great Vow with Aimlessness as the ultimate goal.

These are the skeletons of Buddhism Practice. I hope this outline will give you the basic idea to start on the long journey of searching out your own Path. Again, keep on practicing!

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The Three Aspects of the Truth

Week of Oct 17, 2004 – The Three Aspects of the Truth

A very important set of ideas or phenomena in the Hua Yen teaching is the understanding of the three aspects of the Truth. The three aspects are:

1) Body – Essence, Substance, True Nature, Dharma Body, Wisdom Truth Body.
Dharmakaya Body ( represented by the Buddha Vairocana)

2) Appearance – Forms, Qualities, Attributes, Manifestation.
Sambhogakaya Body (for example: Buddha Ahshobya, Buddha Ratnasambhava, Buddha Amitabha, Buddha Amogasiddhi and …)

3) Purpose – Function, Functional Action, Usage.
Nirmanakaya Body (for example: Buddha Sakyamuni in this Samsara World,
Buddha Maitreya in the future)

The Body is the essence of the Truth; it is the aspect that is associated with Emptiness. How is the Body, empty in nature, being used? By having an appearance and carrying out activities. The purpose of Life is a matter of Fundamental or Essential Nature, but only through an appropriate media (manifestation) can this Nature be demonstrated. This is where Appearance comes in; Appearance is necessary to illustrate (transmit) this Essential Nature.

Everything has these three aspects. Take a table for example. The Body of a table is unspeakable and is empty in Nature; but its appearance allows it to be named “table”, and it serves certain functions that justify it being called “table”.

In our meditation practice, the mind is the Body, the physical body is the Appearance and the breathing is the Purpose. Or another way to classify it is: the mind is the Body, the breathing is the Appearance and the physical body is the Purpose. The classification is not as important as noticing the inter-relationship and inter-dependency of the three. Are they three or are they one? For an ordinary being, these three aspects are separate and independent. When your mind, your breathing and your physical body become One, you are on the path of Enlightenment! Do not analyze the three aspects; realize them through your practice.

For us beginners in practice, these three aspects are difficult to grasp or comprehend. Just be aware of these aspects for now, with more practice, you will realize them. Again, keep on practicing!

P.S.
The full name of Hua Yen Sutra is Mahavalpulya Buddhavatamsaka Sutra.

Maha – Body, realm of Buddhahood
Val – Appearance, Dharmadhutu, the all-inclusive Dharma Realm
Pulya – Purpose, Realization
Mahavalpulya: the realization

Buddha – Enlightenment
Vatamsaka – Path
Buddhavatamsaka – path leading to enlightenment, the capacity to develop realization

Sutra – the record of the process
When the realization and the capacity to develop realization are brought together, then only can the realization of enlightenment occur.