Commentary on the Samādhi Meditation Sūtra
Chapter Two: Characteristics of the Afflictions of Greed, Hatred, and Delusion
Original text: 学禅之人。初至师所。师应问言。汝持戒净不。非重罪恶邪不。若言五众戒净。无重罪恶邪。次教道法。
若言破戒。应重问言。汝破何戒。若言重戒。师言如人被截耳鼻。不须照镜。汝且还去。精勤诵经。劝化作福。可种后世。道法因缘。此生永弃。譬如枯树。虽加溉灌。不生华叶及其果实。
若破余戒。是时应教。如法忏悔。若已清净。师若得天眼他心智。即为随病。说趣道之法。
若未得通。应当观相。或复问之。三毒之中。何者偏重。淫欲多耶。瞋恚多耶。愚痴多耶。
Explanation: For a person who wishes to study meditative concentration (dhyāna-samādhi), when he first arrives at the place where the master is, the master should question him: Is your observance of the precepts pure? Have you ever violated any precepts? The precepts you violated are surely not of the kind of major offense that is extremely evil and depraved, are they? If the student says that his five precepts are all kept pure, without major offenses or evil, depraved karma, then afterwards the master should teach him the method of meditative concentration.
If the student says that he has broken the precepts, the master should ask him further: Which precept did you break? If the student says that what he broke was a major precept, the master should then say: It is like a person whose ears and nose have been cut off—such a person need no longer look into a mirror. You should go back for now, diligently recite and uphold the Buddhist sutras, and cultivate much merit; in this way you can plant the causes and conditions for cultivating the Path in future lives, while in this life there will be no opportunity to attain the Path. It is like a withered tree: even though it is given plenty of rainwater for irrigation, it can no longer grow flowers, leaves, or fruit.
If what the student broke was some other minor precept, at this time the master should teach him to repent in accordance with the Dharma. If this person repents and his mind attains purity, and if the master has cultivated the divine-eye superknowledge and the superknowledge of knowing others' minds, he should, in accordance with the student's specific situation, proclaim to him the method of cultivating the Path that suits him. If the master has not cultivated superknowledges, he should observe this person's outward appearance and the characteristics of his mental conduct. Then he should ask him: Among the three poisons of affliction—greed, hatred, and delusion—which one is somewhat heavier in you? Is lust heavier in you, or hatred, or delusion?
Original text: 云何观相。若多淫相。为人轻便。多畜妻妾。多语多信。颜色和悦。言语便易。少于瞋恨。亦少愁忧。多能技术。好闻多识。爱著文颂。善能谈论。能察人情。多诸畏怖。心在房室。好着薄衣。渴欲女色。爱着卧具。服饰香华。
Explanation: How does one observe the characteristics? If one bears the appearance of much lust: he is rather frivolous in conduct, takes multiple wives and concubines, talks a great deal, and readily believes and follows others; his countenance is pleasant and agreeable, his speech is mild and accommodating, his mind has little hatred, and he also has little sorrow and worry; he masters many talents and skills, is widely experienced and knowledgeable, is fond of songs and verses, and is eloquent and good at discussion; he is adept at observing human sentiments and worldly ways, yet has many fears and terrors; his mind delights in the bedchamber, he likes to wear thin clothing and adornments, thirsts for and clings to female beauty, is fond of beds and bedding, dresses elegantly, and loves fragrances and flowers.
心多柔软。能有怜愍。美于言语。好修福业。意乐生天。处众无难。别人好丑。信任妇女。欲火炽盛。心多悔变。喜自庄饰。好观彩画。悭惜己物。侥幸他财。好结亲友。不喜独处。乐着所止。随逐流俗。乍惊乍惧。志如猕猴。
Explanation: A person with a heavy mind of lust has a mostly soft and pliant mind, has compassion and can pity others, speaks gently and beautifully, likes to cultivate merit, and also yearns to ascend to heaven to enjoy pleasures; he is fearless amid the assembly, is well liked, and is easygoing and at ease. He is adept at distinguishing whether others' appearances are attractive or ugly, and easily trusts women. His fire of desire burns fiercely, yet his mind easily regrets and changes its initial resolve; his mind does not abide long. He likes to adorn and dress himself up, and loves viewing colorful paintings. He is stingy with his own belongings, yet can be quite fortunate in obtaining others' wealth. He likes to form ties with relatives and friends, and does not like being alone. He delights in and clings to the place where he dwells, drifting along with the current. Toward people and affairs he is always startled and frightened by turns; his resolve is as unsettled as a macaque's.
所见浅近。作事无虑。轻志所为。趣得适意。喜啼喜哭。身体细软。不堪寒苦。易阻易悦。不能忍事。少得大喜。少失大忧。自发伏匿。身温汗臭。薄肤细发。多皱多白。剪爪治须。白齿趣行。喜洁净衣。
学不专一。好游林苑。多情多求。意着常见。附近有德。先意问讯。喜用他语。强颜耐辱。闻事速解。所为事业。分别好丑。愍伤苦厄。自大好胜不受侵。喜行施惠。接引善人。得美饮食。与人共之。
Explanation: His vision is shallow and nearsighted, without long-range consideration; he acts without reckoning the consequences; his resolve is frivolous and base. He is drawn to people and affairs that suit his own mind, and when he meets things that do not accord with his mind he loves to wail and cry. His body is thin and weak, unable to bear cold and suffering—these are manifestations of frivolity. He cannot bear things when he encounters them; he either shrinks back or becomes unusually delighted; with a slight gain he can be overjoyed, and with a slight loss he becomes sorrowful and vexed. His hair clings flat to his scalp; he likes to groom his hair and is fond of dressing up. His body is warm and his sweat has an odor—this is the outward manifestation of an impure mind. A person whose mind is not pure has a peculiar odor about his body: his sweat smells offensive, his body odor is unpleasant, and his urine and feces are heavily foul-smelling. His skin is thin, his hair fine, his skin rather fair with many wrinkles. He often trims his fingernails and grooms his beard; his teeth are white, and he likes to wear clean clothing and adornments.
His interests are wide-ranging; he does not devote himself exclusively to studying one single talent or skill, and likes to roam and travel about. His emotions are abundant, his cravings and seeking extremely many, his mind clings to worldly eternalist views and opinions, and his thinking is simple. If there is a person of virtuous cultivation nearby, he can take the initiative to strike up acquaintance and greet him; he likes to echo others' words, forces a smiling face and is good at enduring, bowing and catering; upon hearing about matters and principles, he can immediately understand them clearly. He is good at distinguishing the fine from the poor, and sympathizes with others' suffering and hardships. He is arrogant and fond of competing for victory, unwilling to suffer others' infringement and humiliation. He likes to give generously to others, to receive and guide good people, and when he has fine food and drink he can share it with others.
Original text: 不存近细。志在远大。眼着色欲。事不究竟。无有远虑。知世方俗。观察颜色。逆探人心。美言辩慧。结友不固。头发稀疏。少于睡眠。坐卧行立。不失容仪。所有财物。能速救急。寻后悔惜。受义疾得。寻复喜忘。惜于举动。难自改变。难得离欲。作罪轻微。如是种种。是淫欲相。
Explanation: His mind does not retain what is immediate and minute; his aspirations are grand, aiming high and chasing what is far beyond reach. His eyes delight in beholding beautiful forms; his undertakings are not carried through thoroughly. He lacks long-term foresight, yet is well versed in human sentiments and worldly customs, skilled at reading words and observing countenances, probing into people's minds. He is eloquent and a good talker, yet his friendships are superficial, without deep bonds, and his friends are not steadfast. His hair is sparse, he sleeps little, yet whether walking, sitting, lying, or standing, he maintains his deportment.
He can use all the wealth he possesses to relieve others' urgent distress, yet not long afterward he regrets and laments it endlessly; such a person, in helping others, wants a quick return. Before long he forgets his initial resolve and does not take action to fulfill his promises. His habitual tendencies are hard to change, and it is also hard for him to depart from desire; yet the wrongs he commits are still minor, not too serious.
All these various characteristics are the marks of lust. Every minute bodily action and verbal action of a person can reveal his own mental disposition and virtue; in the details one often does not notice them oneself, and others often overlook them as well. Yet the details truly speak loudest. An expression, a movement, a facial look, a tone of voice, an attitude, a glance—all can reveal one's mental state, habitual tendencies, and virtue, yet one oneself finds them hard to detect and control. In the large aspects one can put on a disguise, but in the minute aspects one does not notice them and cannot disguise them.
Original text: 瞋恚人相。多于忧恼。卒暴怀忿。身口粗䵃。能忍众苦。触事不可。多愁少欢。能作大恶。无怜愍心。喜为斗讼。颜貌毁悴。皱眉眄睐。难语难悦。难事难可。
Explanation: The appearance of a person with a heavy mind of hatred: sorrow and afflictions are many; he often bursts into sudden rage, and his mind always harbors anger and indignation. His body is coarse, large, and robust, and his verbal karma is rude. He can endure hardships that ordinary people cannot endure; when encountering things he is always discontented and does not accord with others' views. His face wears a sorrowful look, joy is scarce, and he is displeased most of the time. He easily commits great evil deeds, is ruthless and without a compassionate mind, and is fond of fighting and contentious dispute. His features are ugly, his skin coarse, sallow and dark, his countenance haggard. He likes to knit his brows and look at people askance. Ordinary people can hardly speak amiable words with him, and it is also hard to please his mind. He is difficult to associate with and serve, hard to win over to others' wishes. A person with a heavy mind of hatred generally looks rather ugly and unseemly, with many fierce features.
Original text: 其心如疮。而宣人阙。义论强梁。不可折伏。难可倾动。难亲难沮。含毒难吐。受诵不失。多能多巧。心不懒堕。造事疾速。持望不语。意深难知。受恩能报。有能聚众。自伏事人。不可沮败。能究竟事。难可干乱。少所畏难。譬如师子。不可屈伏。
Explanation: His mind is not at peace, as if it had suffered some wound; he likes to speak of others' defects and display others' shortcomings; his words are aggressive and overbearing, and he likes to gain the upper hand—ordinary people cannot subdue him. His mind is hard to shake; others cannot persuade him; he is hard to get close to, and it is hard to make him lose his will; when encountering matters his mind does not shrink back. Once his mind harbors hatred, it is hard to settle and eliminate. Whatever he has experienced, he does not easily forget. His capacity for work is strong, his skills outstanding; he is clever and dexterous, diligent and not lazy. He does things swiftly, yet when encountering matters he watches and waits without speaking.
A person with the poison of hatred, when encountering matters, hides them in his mind and does not like to speak. His intentions are hidden very deeply and are not easily known by others; if he receives kindness from others, he can repay it. His abilities are outstanding; he can gather people together, settle affairs, and subdue the multitude. He does not shrink back when facing difficulties, is not easily dejected, not easily defeated; he can carry matters through to completion and thoroughness, never giving up halfway; others can hardly obstruct or interfere with him. Such a person is generally also fearless, like a lion, never submitting.
Original text: 一向不回。直造直进。忆念不忘。多虑思惟。诵习忆持。能多施与。小利不回。为师利根。离欲独处。少于淫欲。心常怀胜。爱着断见。眼常恶视。真实言语。说事分了。少于亲友。为事坚着。坚忆不忘。多于筋力。肩胸姝大。广额齐发。心坚难伏。疾得难忘。能自离欲。喜作重罪。如是种种。是瞋恚相。
Explanation: Like a lion, he never turns back but charges straight ahead. People and affairs he has encountered, he can remember without forgetting. His mind has many deliberations and his thinking is swift; he likes to memorize and recite; he can practice much generosity (dāna), being chivalrous and righteous. He bestows small benefits on others without seeking repayment, and does not quibble over them. He can guide others; his faculties are vigorous and forceful; he can depart from worldly desires, likes solitude, and has little lust. His mind always harbors the wish to surpass others; he is autocratic and arbitrary, grasping his own dogmatic views without letting go. He often looks at people with hostile eyes; he likes to tell the truth and does not speak lies, handling matters straightforwardly. He has few relatives and friends and little socializing; in doing things he holds to his own opinions and does not listen to others' advice. His memory is strong, his body robust, his shoulders and chest broad, thick, and solid, his forehead full, broad, and level. His mind is firm and hard to subdue; his reactions are swift; he does not forget what he encounters; he can depart from greed, and is fond of committing great evil karma.
All these various features are the marks of hatred. When the mind of hatred is not peaceful and not tranquil, it obstructs meditative concentration. Clinging to notions without forgetting and a mind lacking tranquility obstruct meditative concentration.
Original text: 愚痴人相。多疑多悔。懒堕无见。自满难屈。憍慢难受。可信不信。非信而信。不知恭敬。处处信向。
多师轻躁。无羞搪突。作事无虑。反教浑戾。不择亲友。不自修饰。好师异道。不别善恶。难受易忘。钝根懈怠。诃谤行施。心无怜愍。破坏法桥。触事不了。
Explanation: The appearance of a deluded person: when encountering matters his mind is unclear and doubt predominates; after doing things he often regrets; his disposition is lazy, he does not think diligently, he has no opinions of his own, he is always irresolute and hesitant, and after deciding he again begets regret. His mind is often self-satisfied; it is hard for him to faithfully accept others' kind words and advice, and he refuses to yield or compromise. Inwardly ignorant yet unwilling to admit his own ignorance, he is hard to persuade and counsel. Ignorant and arrogant, he yet does not accept others' words and does not trust others. People and affairs that should be believed he does not believe; people and affairs that should not be believed he insists on believing. He does not know to respect those who are worthy of respect, cannot distinguish right from wrong, credulously believes people's words, believes whatever he encounters, and cannot deliberate deeply and investigate.
He takes teachers everywhere, without choosing good people and wholesome dharmas; his mind is frivolous, restless, and agitated, without shame, rash and abrupt. In doing things he does not use his brain; his thinking is weak and inferior. He himself is deluded yet turns around to teach others; his conduct is muddled and coarse. He does not choose his relatives and friends, does not know closeness from distance, is slovenly and unkempt, making no attempt at grooming. He likes to take as teacher and study deviant paths, unable to distinguish wholesome from unwholesome, right from wrong, crooked from straight. What he studies he finds hard to receive and hold, often forgetting; his faculties are dull, his mind often slack. He scolds and slanders those who practice giving (dāna), without a compassionate mind. He often destroys the Dharma teachings; when encountering matters his mind is not clear, and he does not comprehend.
Original text: 瞋目不视。无有智巧。多求悕望。多疑少信。憎恶好人。破罪福报。不别善言。不能解过。不受诲喻。亲离憎怨。不知礼节。喜作恶口。须发爪长。齿衣多垢。为人驱役。畏处不畏。乐处而忧。忧处而喜。悲处反笑。笑处反悲。牵而后随。能忍苦事。不别诸味。难得离欲。为罪深重。如是种种。是愚痴相。
Explanation: Toward relatives, friends, and good people, he constantly responds with a hateful mind, looking at them with hostile eyes; his mind is dull and wooden, without wisdom and skillful means. He greedily seeks everywhere; his disposition is full of doubt and he does not believe what others say. He hates good people, easily commits evil deeds, and destroys his retribution of merit. He cannot discern others' kind words, nor can he clearly understand his own and others' faults. He does not accept others' instructions and metaphorical words; toward relatives and friends he easily gives rise to hatred and resentment. Acting before others he does not know propriety, and he loves to utter harsh speech. His hair is disheveled and his face grimy, his nails long and his clothes stained. He is often driven and exploited by others, yet in perilous and difficult places he knows no fear. In pleasant places he is sorrowful and afflicted; in sorrowful places he is happy; in pitiable places he instead laughs; in places for joy he is instead sad. He must be dragged before he follows behind others, yet he can endure such bitter affairs. He cannot distinguish sour, sweet, bitter, and pungent; he clings everywhere, is hard to part from desire, and often commits relatively grave offenses. All these various features are the marks of delusion.
Among the three poisons of affliction—greed, hatred, and delusion—greed is the easiest to subdue and eradicate; hatred comes next; the hardest to subdue and eradicate is delusion. Because of delusion, one does not distinguish wholesome from unwholesome and does not take in others' words, and then there is no way to change one's own mind. Hatred is relatively firm and hard to sever, but as long as one has wisdom and listens to others' counsel, there is still a way to overcome it. As for a person of greed, if he is not deluded, ponders deeply over advantage and disadvantage, gain and loss, and cultivates some meditative concentration, he is the most easily influenced through permeation (vāsanā), and easy to eradicate and subdue.
Original text: 若多淫欲人。不净法门治。若多瞋恚人。慈心法门治。若多愚痴人。思惟观。因缘法门治。若多思觉人。念息法门治。若多等分人。念佛法门治。诸如是等种种病。种种法门治。
Explanation: If a person has much lust, use the contemplation of impurity (aśubhā) to counteract it; if a person has much hatred, use the dharma gate of loving-kindness (maitrī-citta) to counteract it. If a person has much delusion, use the dharma gate of deliberative contemplation to counteract it. If a person has excessive discursive thinking, use the dharma gate of counting the breath (ānāpāna) to counteract it; if a person is heavy in several of these at once, use the dharma gate of recollection of the Buddha (buddhānusmṛti) to counteract it. Mental afflictions of various kinds such as these should be counteracted with various dharma gates.
