Commentary on the Samādhi Meditation Sūtra
Chapter One Expounding Impermanence to Exhort Diligence
Original Text: The Great Guide is difficult to encounter For listeners, joy is also hard to arise
What the magnanimous delight in hearing The petty detest
Sentient beings are pitiable and lamentable Fallen onto the perilous path of aging and death
Slaves of affection in the wilderness Dwelling in fear yet ignorant and unafraid
Whether the world is large or small No dharma is permanent
Nothing lasts long Appearing briefly like a flash of lightning
This body belongs to aging and death The gathering place of all illnesses
Covered by thin skin, impure within The foolish and deluded are deceived by it
You are constantly devoured by the thief of old age Who swallows the splendor of robust youth
Like a withered, rotten floral garland Ruined and worthless
Explanation: The Great Guide of the Three Realms, Sakyamuni Buddha, said that this Samadhi Sutra is difficult to encounter and hard to obtain. For those who hear this sutra, it is extremely difficult to give rise to joy. Those who have generated the great mind seeking the supreme Buddha Way are willing to hear it, while those with narrow minds unwilling to seek supreme Bodhi do not wish to hear it. Sentient beings are deeply pitiable and lamentable, fallen onto the perilous path of birth, aging, sickness, and death, becoming slaves of affection in the wilderness of birth and death, dwelling in a place of fear yet ignorant and unafraid. Whether the world is large or small, all worldly dharmas are impermanent; nothing lasts long, everything appears temporarily and vanishes swiftly like a flash of lightning.
This impermanent physical body belongs to the gathering place of all afflictions like birth, aging, sickness, and death; thin skin covers filthy impurities, and the foolish are deceived by such an impure body. You are constantly devoured by the thief of old age, who swallows your healthy, robust body, just as a withered, rotten floral garland is ruined and worthless.
Original Text: The merits of King Uposatha Sitting together with Sakra, Lord of Devas
His karmic rewards and blessings were vast Where are they all today?
Among humans and devas, this king Possessed the supreme objects of sensual pleasure
At death, he suffered extreme agony This should awaken understanding
Worldly desires are initially soft and pleasurable Later, they all become great suffering
Just as an enemy is initially kind The calamity of clan destruction follows behind
This body is a filthy vessel Nine apertures constantly discharge impurities
Like an incurable sore Beyond the reach of medicine
The bone chariot has little strength Tendons and vessels entangle, consciousness revolves
You consider it a wonderful carriage Enduring it without shame
The gathering place of the dead Discarded, filling the charnel grounds
What was cherished and protected in life Is all abandoned in death
Explanation: In the past, there was the Wheel-Turning Sage King Uposatha. After ruling the four continents, he ascended to heaven and shared a seat with Sakra, Lord of the Devas, dividing the heavenly realm. His karmic rewards were splendid, his blessings vast, but where is he now? This King Uposatha possessed the most supreme objects of sensual pleasure among humans and devas, yet at the time of death, he suffered extreme pain. From this, one should realize a principle: all pleasures of the five worldly desires may initially seem comfortable and joyful, but later they all become great suffering. It is like meeting an enemy who is initially amicable, but the calamity of clan destruction follows closely behind.
This aggregate body is a vessel full of filth, its nine apertures constantly discharging foul impurities; it is also like a malignant sore, beyond the cure of any medicine. A chariot made of bones has very little pulling power; tendons and vessels entangle, and consciousness revolves within it. Yet you all consider it a magnificent royal carriage, enduring its torment without feeling ashamed, finally discarding it in the wilderness and charnel grounds where the dead gather. What was meticulously protected and cherished while alive is utterly abandoned upon death.
Original Text: Always bear this in mind Observe single-mindedly, without distraction
Shatter the dark night of deluded views Hold the torch to observe with clarity
If one abandons the four foundations of mindfulness The mind creates every evil
Like an elephant running free without a hook Never following the tamed path
Today, engaged in this task Tomorrow, creating that affair
Delighting without observing the suffering Unaware the death-thief arrives
Hurrying for one's own affairs Other matters also leave no leisure
The death-thief waits for no time When it comes, there is no escape
Like a thirsty deer rushing to a spring Having drunk, just facing the water
The hunter, devoid of kindness Kills without letting it finish drinking
The foolish are also like this Diligently pursuing various affairs
Death arrives, waiting for no time Who will protect you then?
Explanation: You should always have such thoughts, single-mindedly contemplating this teaching without letting the mind scatter. You must shatter the dark mansion of delusion and inverted views, holding the torch of wisdom to observe with clear vision. If one abandons the practice of calm abiding and insight on the four foundations of mindfulness, the mind will commit every evil. It is like an elephant running wild without a hook, never obeying the path shown by the trainer. Today doing this, tomorrow managing that, delighting in activities without observing the suffering within them, unknowingly the thief of death arrives.
Throughout one's life, busily rushing about building one's own enterprises, other matters also demand effort and worry. But the thief of death waits for no season; when it comes, you will have no chance to escape. It is like a wild deer, thirsty, rushing to a spring; just as it drinks the water it found, the hunter, utterly devoid of compassion and kindness, kills the deer without letting it finish drinking. Foolish people are also like this, diligently creating various enterprises; when death comes, it chooses no time. Who then will be able to protect you?
Original Text: The human mind longs for wealth and honor The five desires remain unsatisfied
All the great kings None escape this affliction
Immortals wielding enchanted arrows Also cannot avoid birth and death
The great elephant of impermanence treads Ants and anthills level with the ground
Set aside all ordinary people The Buddhas, the truly enlightened ones
Having crossed the stream of birth and death Also do not permanently abide
Therefore, you should know All that you love and delight in
Should be renounced early Single-mindedly seek nirvana
Later, when abandoning the body at death Who will bear witness for me?
Whether I encountered the Dharma treasure Or did not encounter it
Explanation: The human mind longs for great wealth and honor; sentient beings' attachment to the five desires is never satisfied. All the great kings, not one can avoid this affliction of birth and death. Those long-lived immortals in the mountains, wielding enchanted swords to practice the path, also cannot avoid the affairs of birth and death. Once the great elephant of impermanence stamps down, sentient beings are crushed like ants clinging to the ground. Ordinary people aside, the Buddhas have attained supreme perfect enlightenment, having transcended the stream of birth and death, yet they still do not permanently abide in the world. Therefore, you should know that all people and things you find lovely and delightful should be renounced early; single-mindedly seek the bliss of nirvana. When finally abandoning the body at death, who will know whether I encountered the treasure of the Dharma or did not encounter it.
Original Text: Rarely the Buddha sun rises Shattering the great darkness of ignorance
Radiating all kinds of light Showing the path and the non-path to humanity
From where did I come? From where was I born?
Where is liberation attained? Who will clarify this doubt?
The Buddha Sage, the All-Knowing One Appears after long absence
Be single-minded, do not be heedless He can break your knot of doubt
Those who dislike true benefit Are fond of base, evil minds
You, elders among beings Should seek the true mark of dharmas
Who can know at the time of death To which path one is headed?
Like a lamp in the wind Not knowing when it will extinguish
The path to enlightenment is not difficult The Great Sage points it out directly
He speaks of wisdom and the place of wisdom These two are not sought outside
Explanation: After vast kalpas, one may encounter a Buddha appearing in the world, shattering the immense darkness of worldly ignorance, radiating the great treasure of wisdom light for sentient beings, showing them what is the right path and what is not. Sentient beings then give rise to doubts: Where did I come from? From what place was I born? Where can I attain liberation? Who will resolve these doubts for me? The Buddha is the great sage of the world, the All-Knowing One, appearing only after vast kalpas. You should contemplate and reflect single-mindedly without distraction, and you can break your knot of doubt.
In your past lives, you disliked true benefit, your minds were base and evil; now you are elders among sentient beings, you should seek the Dharma of true reality. Who can know at the time of death to which path one is headed? It is like a solitary lamp in the wind, not knowing when it will go out. The Dharma leading to the great path of Bodhi is not difficult; the Buddha, the Great Sage, has already laid out these paths, telling the assembly that attaining wisdom and the place where wisdom operates are not sought outside the mind.
Original Text: If you are not heedless Single-mindedly constantly practicing the path
You will soon attain nirvana The foremost abode of eternal bliss
The wise draw near to good people Devote themselves revering the Buddha Dharma
Detest the foul, impure body Depart from suffering, attain liberation
Cultivate serenity with a tranquil will Sit cross-legged in the woods
Restrain the mind, be heedful Comprehend the meaning, awaken to all conditions
If not weary of existence Sleeping peacefully, unawakened
Not mindful of the world's impermanence Facing the fearsome without fear
Defilements are deep without bottom The ocean of birth and death is boundless
The raft to cross suffering is not yet built How can you indulge in peaceful sleep?
Therefore, you should awaken Do not let sleep cover your mind
Regarding the four requisites Know moderation, know contentment
Explanation: If you practice diligently without heedlessness, constantly focusing your mind on cultivating the Buddha path, you will soon realize great nirvana, reaching the foremost, permanent place of bliss. Those of sharp faculties and wisdom should draw near to good spiritual friends, devote themselves wholeheartedly to revering the Buddha Dharma, detest the foul and impure physical body, in order to leave suffering and attain liberation. Practice leisurely and serenely, with a mind clear and tranquil, often sitting cross-legged in the woods, restraining your mind without heedlessness, comprehending the meaning I expound, awakening to the illusory nature of all conditions.
If the mind is not weary of the three realms, sleeping peacefully without self-awakening, not mindful of the impermanence of the world, unaware of fear in the face of the terrifying world, then defilements are deep and bottomless, and the great ocean of birth and death becomes boundless. The Dharma raft to cross the sea of suffering has not yet been built; how can you rest easy indulging in sleep? Therefore, you should awaken; do not let sleep cover your mind intent on the path. You should know moderation regarding the four requisites (food, clothing, shelter, medicine), do not have excessive demands.
Original Text: The great terror is not yet avoided You should diligently exert effort
When all suffering arrives Regret and remorse will be of no avail
Sit under trees in monastic robes Eat food as appropriate
Do not, for the sake of craving flavor Bring about your own ruin
After eating, know the realm of taste All flavors, good or bad, are the same
Attachment gives rise to sorrow and suffering Therefore, do not create attachment
Acting in the world Nothing good or bad is not experienced
All has been fully undergone Use this to restrain yourself
Explanation: When the great fear and worry of birth and death have not been avoided, you should courageously and diligently apply yourself to practice. Do not wait until all suffering arrives, filled with regret and remorse, unable to escape. You should sit under trees wearing monastic robes, contemplating the Dharma, eating food appropriate to what you should receive; do not ruin your path due to craving delicious flavors. After eating, know that all objects of taste, whether good or bad, are without distinction; do not be picky about flavors, for where there is preference, there is sorrow and suffering; therefore, do not create karmic actions of attachment. Living in the great thousandfold world, there is no good or bad thing not experienced; all matters have been fully undergone, therefore you should subdue and control your own mind, do not crave excessively.
Original Text: If among beasts Chewing grass is considered delicious
In hell, swallowing iron balls Burning hot, fiercely spitting sparks
If among pretas Pus, vomit, fire, feces, urine
Snot, spit, all impurities Are considered supreme flavors
If in heavenly palaces In seven-jeweled mansions
Eating divine ambrosia Heavenly maidens entertain the mind
Among humans, in noble places Seven delicacies, all flavors prepared
All that was once experienced Why love it now?
Transmigrating in the world Weary of experiencing joys and sorrows
Though not yet attaining nirvana Diligently seek this benefit
Explanation: In your past lives, you were once reborn among beasts, eating wild grass as the finest food; reborn in hell, swallowing iron balls as food – those balls burning fiercely, glowing hot, even spitting sparks, yet due to evil karma you had to eat them; reborn among hungry ghosts (pretas), eating human pus, vomit, fierce fire, feces, urine, snot, etc., as the finest food; reborn in the seven-jeweled palaces of heaven, eating divine ambrosia like cheese and fine flavors, with heavenly maidens providing entertainment; reborn among wealthy humans, eating the seven precious substances, possessing all colors, fragrances, and delicious flavors. All of this you have experienced; why now, due to craving, continue transmigrating in the six paths, undergoing all kinds of joys and sorrows? You have not yet realized the bliss of nirvana; you should diligently strive to attain this supreme benefit and merit.
