Commentary on the Samādhi Meditation Sūtra

Chapter Nine: Cultivating the Four Foundations of Mindfulness to Attain Nirvana

Original Text: The disciples of the World-Honored One study the five methods, aspiring for Nirvana. There are two types of people: some favor concentration more, due to the joy it brings; others favor wisdom more, due to fear of suffering and affliction. Those who favor concentration first learn meditation methods, then learn Nirvana. Those who favor wisdom proceed directly toward Nirvana. Those proceeding directly toward Nirvana have not yet severed afflictions nor attained deep meditative absorption. With undistracted concentration, they directly seek Nirvana, transcending craving and all other afflictions. This is called Nirvana. The body is truly impermanent, suffering, impure, and without self. Due to the mind’s inversion, it is perceived as permanent, blissful, self, and pure. Because of this, they cling to the body in all matters, thus becoming lowly sentient beings.

Explanation: The disciples of the World-Honored One cultivate the five methods, resolutely seeking Nirvana. Those seeking Nirvana are of two types: one type prefers cultivating concentration, practicing up to the state of neither perception nor non-perception, because meditation brings joy, thus becoming attached to meditative absorption. With much concentration but little wisdom, they become concentration-liberated arhats. The other type prefers wisdom, fearing the various sufferings and dangers of birth and death, unwilling to spend time cultivating excessive deep meditative absorption, content with liberation from birth and death. Thus, they have more wisdom than concentration and are wisdom-liberated arhats. Those with more concentration first learn meditation methods, then learn the principle of Nirvana; those with more wisdom proceed directly toward Nirvana without cultivating the second dhyāna up to the state of neither perception nor non-perception.

Those with more wisdom and less concentration who proceed directly toward Nirvana, without having severed afflictions nor attained deep meditative absorption, can concentrate their minds undistractedly, contemplate the five aggregates as suffering, empty, impermanent, and without self, seeking Nirvana, thereby transcending and severing all afflictions bound to the three realms, thus attaining Nirvana. The physical body is truly impermanent and suffering, impure and without self. Because the mind has inverted views, perceiving it as permanent, blissful, self, and pure, due to these inverted views, they cling to the body in all matters, thus sinking to become lowly sentient beings, begging within the three realms.

Original Text: To destroy inverted views, practitioners should cultivate the four foundations of mindfulness. Contemplate that the body has many kinds of suffering and afflictions. It arises from causes and conditions, thus impermanent. With various vexations, it is suffering. The body contains thirty-six substances, thus impure. Because it lacks autonomy, it is without self. Cultivate such contemplation: contemplate the internal body, contemplate the external body, contemplate both internal and external bodies. Cultivating such contemplation is called mindfulness of the body. The true nature of the body is thus. Why then, due to inverted views, cling to this body? Reflect carefully: because of attachment to the pleasant sensations of the body. Due to craving pleasant sensations, they cling to this body. One should contemplate that pleasant sensations are truly unobtainable.

Explanation: If practitioners wish to destroy various inverted views, they should cultivate the four foundations of mindfulness, observing that the physical body has many kinds of suffering and afflictions, all arising from causes and conditions, thus impermanent. With various vexations, it is suffering. The body contains the five viscera, six bowels, and other thirty-six substances, thus impure. Because the body lacks autonomy, it is without self. One should cultivate such contemplation, observing the internal body, the external body, and both internal and external bodies. Cultivating such contemplation is mindfulness of the body. The true nature of the body is thus. Why then give rise to inverted views about the body and cling to it? Reflect carefully: it is because of greed for the pleasant sensations of the body. Due to craving pleasant sensations, they cling to the body. One should contemplate that pleasant sensations are truly unobtainable.

Original Text: How can pleasant sensations not be obtained through food and clothing? After pleasure passes, suffering arises; it is not true pleasure. For example, the suffering of a sore is alleviated by applying medicine; the cessation of pain is felt as pleasure. Because of enduring great suffering, minor suffering is mistaken for pleasure; it is not true pleasure. Furthermore, existing suffering is seen as suffering, while new suffering is mistaken for pleasure. Like shifting a heavy burden from one shoulder to another, the new burden is mistaken for pleasure; it is not true, permanent pleasure. Like the nature of fire is heat, without a moment of coolness. If true pleasure existed, there should be no unpleasantness.

Explanation: Why can pleasant sensations not be obtained through food and clothing? Because after pleasure passes, suffering arises; this pleasure is not true pleasure. For example, when suffering from a sore, applying medicine stops the pain, and this cessation is felt as pleasure. Because of enduring great suffering, minor suffering is mistaken for pleasure; this is not true pleasure. Furthermore, existing suffering is seen as suffering, while new suffering is mistaken for pleasure. Like shifting a heavy burden from one shoulder to another, the new burden on the other shoulder is mistaken for pleasure; this is not true pleasure. Just as the nature of fire is always hot, without a moment of coolness, the nature of the body’s suffering is likewise, without a moment of true pleasure. If true pleasure existed, there should be no unpleasantness.

Original Text: Some say: External things are conditions for pleasure, not necessarily pleasure itself. Sometimes a condition for pleasure, sometimes for suffering. If the mind associates with love, then it is pleasant. If it associates with hatred, then it is suffering. If it associates with delusion, it is neither suffering nor pleasure. By this reasoning, one can know whether there is pleasure or not. Reply: There is not. Sexual desire should not be pleasure. Why? If sexual desire were within, one should not seek external female beauty. Seeking external female beauty shows that sexual desire is suffering. If sexual desire were pleasure, it should not be abandoned at times. If abandoned, it should not be pleasure. Within great suffering, minor suffering is mistaken for pleasure. Like a person facing death, spared his life but whipped, he mistakes this for pleasure. When desire is intense, desire is mistaken for pleasure. In old age, one becomes weary of desire, knowing it is not pleasure. If it were true pleasure, one should not grow weary. For such various reasons, the appearance of pleasure in desire is truly unobtainable. When pleasure ceases, suffering arises. The Buddha said: Pleasant sensations should be contemplated as suffering. Suffering sensations should be contemplated as pleasant. Like an arrow in the body, neither suffering nor pleasant sensations should be contemplated as arising and ceasing, impermanent. This is called mindfulness of sensations. One should know that the mind experiences pleasant sensations, suffering sensations, and neither pleasant nor suffering sensations.

Explanation: Some say external things are conditions for pleasure, but conditions are not necessarily pleasant; sometimes they are causes for pleasure, sometimes for suffering. If the mind associates with joy, then it is pleasant; if it associates with hatred, then it is suffering; if it associates with delusion, then it is neither suffering nor pleasant. By this reasoning, one can know whether the mind experiences pleasure or not.

The reply to this is: It is not so; sexual desire should not be pleasure. Why? If sexual desire were within the body, one should not seek external female beauty to obtain pleasure. Seeking external female beauty shows that sexual desire is suffering. If sexual desire were pleasure, the pleasant sensation should not gradually disappear. If the pleasant sensation can disappear, it should not be pleasure; this is mistaking minor suffering within great suffering for pleasure. For example, a person facing death, spared his life but whipped, mistakes the whipping for pleasure.

Similarly, those with intense sexual desire mistake it for pleasure. In old age, they begin to weary of sexual desire, knowing it is not pleasure: if sexual desire were truly pleasant, one should not develop weariness toward it. Thus, explaining various causes and conditions of pleasure, it shows that the appearance of pleasure in sexual desire is truly unobtainable; when pleasant sensation ceases, suffering arises. The Buddha said: When experiencing pleasant sensations, one should contemplate the suffering within them; when experiencing suffering sensations, one should contemplate the pleasant aspect; whether suffering or pleasant sensations, they are like a poisonous arrow hidden in the body. When experiencing neither suffering nor pleasant sensations, one should contemplate the arising and ceasing, impermanent nature of sensation. This is called cultivating mindfulness of sensations. At this time, one should know the mind is experiencing suffering sensations, pleasant sensations, and neither suffering nor pleasant sensations.

Original Text: What is the mind? The mind is impermanent, arising from causes and conditions. It arises and ceases without abiding, appearing to arise due to similarity. Only due to inversion is it considered as one. Originally non-existent, now existing; having existed, it ceases. Thus, it is impermanent. Contemplate and know the mind is empty.

Why is it empty? It arises from causes and conditions. With the eye, visible form, the intention to see, recollection, and desire to see—such conditions combining, eye-consciousness arises. Like fire produced by a sun-crystal: with the sun, a crystal, dry grass, cow dung, and other conditions combining, fire arises. Investigating each individually, fire cannot be found; only when conditions combine is there fire. Eye-consciousness is likewise: it does not abide in the eye, nor in form, nor in between; it has no abode, yet is not non-existent. Therefore, the Buddha said: Like an illusion, like a magical display. The present mind contemplates the past mind—sometimes suffering, sometimes pleasant, sometimes neither suffering nor pleasant. Each mind is different, each ceases. Minds with desire and without desire are likewise, each different, each ceasing. Contemplate the internal mind, contemplate the external mind, contemplate both internal and external minds, likewise. This is called mindfulness of the mind.

Explanation: What is the mind? The so-called mind is impermanent, born from causes and conditions, its nature of arising and ceasing never stops, thus all phenomena seem to arise. Only due to the mind’s inversion is it perceived as permanent and unchanging. The mind originally does not exist, now appears, and after appearing, it will cease; therefore, it is said to be impermanent.

Why is it empty? Because the mind arises from causes and conditions: with the eye faculty, visible form, the mind of recollection, the desire to see form—these conditions combining, eye-consciousness arises; thus, eye-consciousness is empty. Like the fire-producing device using a sun-crystal: with the sun, a magnifying glass, dry grass or cow dung—these conditions combining, fire arises. Investigating each condition individually, the nature of fire is unobtainable; only when conditions combine is there fire. Eye-consciousness is likewise: it does not abide in the eye faculty, nor in form, nor between the eye and form; it has no abode, yet is not non-existent.

Therefore, the Buddha said, all phenomena are like illusions, like magical displays. Using the present mind to contemplate the past mind—whether suffering, pleasant, or neither suffering nor pleasant. Each mind changes and ceases differently; minds with desire and without desire are likewise, each changing, each ceasing. Contemplate the internal mind, the external mind, both internal and external minds—all are thus, each thought arising, ceasing, and changing. This is mindfulness of the mind.

Original Text: Furthermore, contemplate to whom the mind belongs. Contemplate thoughts, considerations, recollections, desires, and other mental factors—associated and non-associated. Carefully contemplate their master; the master cannot be found. Why? Because they arise from causes and conditions, thus impermanent. Impermanent, thus suffering. Suffering, thus not autonomous. Not autonomous, thus without a master. Without a master, thus empty.

Previously, individually contemplating body, sensations, mind, and phenomena as unobtainable, now further contemplate the master within the four foundations of mindfulness as unobtainable. Seeking a master apart from this is also unobtainable. If permanent is unobtainable, impermanent is also unobtainable. If permanent existed, it should be constantly suffering or constantly pleasant, nor should it be forgotten. If there were a permanent soul, there would be no sin of killing or affliction, nor Nirvana. If the body were the soul, when the impermanent body perishes, the soul should also perish; there would be no afterlife, nor karmic retribution. Thus, comprehensively contemplating, there is no master.

Explanation: Furthermore, contemplate to whom the mind belongs—contemplate the mind of thought, the mind of consideration, the mind clinging to desire, and other phenomena associated and non-associated with the mind. Carefully observe the master of these minds; the master is unobtainable. Why? Because these minds arise from causes and conditions, thus impermanent; impermanent means suffering; suffering means not autonomous; not autonomous means without a master; without a master means empty.

Previously, individually contemplating body, sensations, mind, and phenomena as unobtainable, now further contemplate the master within the four foundations of mindfulness as unobtainable; seeking a master apart from the four foundations of mindfulness is also unobtainable. If the permanent is unobtainable, the impermanent is also unobtainable. If the permanent existed, it should be constantly suffering and constantly pleasant; it should not change or be forgotten. If a permanent soul existed, there would be no sin of killing or affliction, nor Nirvana, because then the soul would either change or perish. If the body were the soul, when the impermanent body perishes, the soul should also perish; there would be no afterlife, nor karmic retribution. Thus, comprehensively contemplating, indeed body, sensations, mind, and phenomena have no master.

Original Text: All phenomena are empty, not autonomous. They arise due to the combination of causes and conditions; they cease due to the disintegration of causes and conditions. Thus contemplating the dependently arisen phenomena is called mindfulness of phenomena. If a practitioner attains mindfulness of phenomena, they become weary of the world’s empty phenomena—aging, sickness, and death—within which there is not the slightest permanence, bliss, self, or purity. What more should I seek within these empty phenomena? I should enter Nirvana, abide in the supreme Dharma. Establish diligent effort to attain deep śamatha (śamatha is a term for fixing the mind on one point; there is no such term in this land).

Explanation: All phenomena are entirely empty and not autonomous; they arise when causes and conditions combine and cease when causes and conditions disintegrate. Thus contemplating dependently arisen phenomena is mindfulness of phenomena. If a practitioner cultivates mindfulness of phenomena and attains cessation of the mind, no longer desiring or seeking phenomena, they become weary of the world’s empty phenomena—aging, sickness, and death—within which there is not the slightest permanence, bliss, self, or purity. Then, what should I seek within these empty phenomena? I should enter and abide in the supreme Dharma of Nirvana. I must now diligently cultivate to attain profound śamatha.

Original Text: At this time, attaining deep śamatha, abiding in the fourth foundation of mindfulness—mindfulness of phenomena—contemplate that the characteristics of all phenomena are suffering, without bliss. The absence of bliss is true; all else is false speech. The cause of suffering is craving and other afflictions, as well as karma. They arise from various false views such as non-god, non-time, non-matter, etc. These afflictions and karma give birth to this suffering. This suffering completely ceases upon entering Nirvana. It is not extinguished by various false views like the beginning of the formless realm, the form realm, or the world (the beginning of the world: external paths consider the initial manifestation of form as the world’s beginning; external paths consider this as Nirvana, claiming this beginning can transform all things, hence called creation). The Noble Eightfold Path is the path to Nirvana, not the ascetic practices of other external paths, nor their various empty precepts, empty meditations, or empty wisdom.

Explanation: Then, after diligence, they attain profound śamatha, abiding in the fourth foundation of mindfulness—mindfulness of phenomena—with the mind in cessation. They contemplate that the characteristics of all phenomena are suffering, without bliss; the absence of bliss is the true characteristic, while claims of pleasure and non-suffering are false speech. The cause of worldly suffering is craving, various afflictions, and karma, arising due to false views like non-god, non-time, non-matter, etc. Because of afflictions and karmic obstructions, this suffering arises. This suffering completely ceases upon entering Nirvana; there will no longer be the form realm, formless realm, or the beginning of the world; suffering arising from false views like the world having a beginning also ceases. The Noble Eightfold Path—Right View, Right Speech, Right Intention, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration—is the path leading to Nirvana. It is not the ascetic practices of other external paths that lead to Nirvana, nor their various empty precepts, empty meditations, or empty wisdom.

Original Text: Why? In the Buddha’s Dharma, the three methods—precepts, concentration, and wisdom—are practiced together to enter Nirvana. For example, a person standing on level ground, holding a good bow and arrow, can shoot and kill enemies and thieves. Practicing the three methods together is likewise: precepts are the level ground, meditation is the swift bow, wisdom is the sharp arrow. With all three prepared, they can kill the thief of afflictions. For this reason, external paths cannot attain Nirvana. At this time, practitioners focus on four aspects, contemplating conditions like shooting an arrow. Contemplate four kinds of suffering: all phenomena arise from conditions, thus impermanent; body and mind are afflicted, thus suffering; nothing in the world can be grasped, thus empty; there is no doer and no experiencer, nothing belongs to oneself, thus all phenomena are without self.

Explanation: Why? In the Buddha’s Dharma, the three methods—precepts, concentration, and wisdom—are practiced together to enter Nirvana. For example, a person standing on level ground, holding a good bow and arrow, can shoot and kill enemies and thieves. Practicing the three methods together is likewise: precepts are the level ground, concentration is the good bow, wisdom is the arrow; with all three present, they can kill the thief of afflictions. For this reason, those external paths cannot attain Nirvana. Practitioners at this time focus on four aspects to contemplate, contemplating conditions like shooting an arrow. Contemplate four kinds of suffering: all phenomena arise from conditions, thus impermanent; body and mind are afflicted, thus suffering; nothing in the world can be grasped, thus empty; there is no doer and no experiencer, nothing belongs to oneself, thus all phenomena are without self.

Original Text: Contemplate the four kinds of origin: the collection of afflictions and karmic outflows, arising from combination. Similar fruits arise, thus cause. Within this, all activities are obtained, thus birth. Non-similar fruits continue, thus condition. Contemplate the four kinds of cessation: covered by all afflictions, thus closed. Extinguishing the fire of afflictions, thus cessation. Supreme among all phenomena, thus wonderful. Transcending the past world, thus emergence.

Contemplate the four kinds of path: leading to Nirvana, thus path. Free from inversion, thus right. The path traversed by all sages, thus track. Liberated from worldly sorrow and affliction, thus transcendence. Those who contemplate thus attain uncontaminated phenomena similar to the Path, called the warmth stage. Why called warmth? Constant diligent vigor is called the warmth stage. The fire of uncontaminated wisdom about to ignite the fuel of afflictions—the initial sign is called the warmth stage. For example, when drilling wood for fire, smoke initially appears; this is called warmth. This is the initial sign of the path to Nirvana.

Explanation: Contemplate the cultivation of the four foundations of mindfulness, knowing that afflictions and karmic outflows are combined, thus called arising. Because afflictions collect the worldly five-aggregate body, future similar fruits arise; thus, afflictions and karmic outflows are the cause of future karmic retribution. In the process of realizing karmic retribution, there is the operation of karmic forces, thus birth occurs. Phenomena not part of karmic retribution continuously operate as the condition for karmic manifestation. Contemplating these four aspects thoroughly, one knows all afflictions cover the self-mind, thus called obstruction. They can extinguish the fire of afflictions, thus afflictions can cease. The contemplation of the four foundations of mindfulness is the foremost among all methods, thus wonderful; it enables sentient beings to transcend worldly phenomena, thus transcendent.

The methods of contemplation have four aspects: they lead to Nirvana, thus called the path; they free the mind from inversion, thus called right; all sages traverse this path, thus called the noble track; they liberate from worldly sorrow and affliction, thus called transcendence. Those who contemplate thus attain uncontaminated phenomena similar to the Path, called the warmth stage.

What is called warmth? The mind can constantly diligently cultivate the four foundations of mindfulness, thus called the warmth stage. Using the fuel of afflictions to ignite the fire of uncontaminated wisdom—when the fire of wisdom is about to emerge, it is called the warmth stage. For example, when drilling wood for fire, smoke initially appears upon drilling; this is called the sign of warmth. This is the initial sign on the path to Nirvana.

Original Text: Among the Buddha’s disciples, there are two types: one prefers single-mindedness, seeking meditative absorption—this person practices the contaminated path. The other eliminates attachments, preferring true wisdom—this person proceeds directly to Nirvana. Entering the warmth stage, those with signs of warmth deeply attain single-mindedness, the true mirror of phenomena, reaching the edge of the uncontaminated realm (like a mirror’s reflection resembling a face, at the edge but not the center, thus used as a metaphor). Practitioners at this time attain great peace, thinking: “I will certainly attain Nirvana,” having seen this path.

Explanation: The Buddha’s disciples are of two types: one type delights in meditative absorption, cultivates much concentration, single-mindedly seeks the comfort and ease of meditation but does not diligently seek to increase wisdom or subdue afflictions, practicing the contaminated path. The other type diligently seeks wisdom, focuses on introspection of their afflictions to eliminate their greed and attachments; this type can proceed directly to Nirvana. Practicing initially entering the warmth stage, those attaining signs of warmth can realize the initial dhyāna state of single-mindedness, cultivating to the edge of severing afflictions. At this time, practitioners attain great peace, knowing they will certainly realize Nirvana. Attaining signs of warmth.

Original Text: Like a person digging a well reaches wet mud, knowing water will soon be obtained. Like people repelling thieves who have scattered, knowing victory is assured, their minds are at peace. Like people fearing death, to know if someone is alive, first test them: strike the body with a stick; if a subtle pulse rises, warmth is present, and they can certainly live. Also, like listeners to the Dharma, contemplating joyfully, their minds become warm. Practitioners thus, having the warmth stage, are called “having warmth.” It is also called the wholesome root capable of attaining a share of Nirvana.

Explanation: Like a person digging a well reaches wet mud, knowing water will soon be obtained. Like people repelling thieves who have scattered, knowing victory is assured, their minds are at peace. Like people fearing death, to know if someone is alive, first test them: strike the body with a stick; if a subtle pulse rises, knowing the body still has warmth, they can certainly live. Also, like listeners to the Dharma, contemplating the Dharma joyfully, their minds feel as if warmed. Practitioners thus having signs of warmth are called “having warmth,” also called the wholesome root capable of attaining a share of Nirvana, partially realizing Nirvana and liberation.

Original Text: This wholesome root method has sixteen aspects contemplating the Four Noble Truths. Within the six realms, one wisdom is the foundation of all uncontaminated phenomena. Ordinary people can practice it peacefully (distant from the uncontaminated, thus called “ordinary people”; according to the Sanskrit original, it first refers to worldlings, not [sages]). This is called having the warmth stage. Progressing further upward, it is called the summit stage. Like milk turning into curd. This person contemplates the true nature of phenomena: “I should attain liberation from suffering.” The mind loves this Dharma, considering it the true Dharma capable of eliminating various sufferings, afflictions, aging, sickness, and death.

Explanation: This wholesome root cultivation method contemplates the Four Noble Truths with sixteen aspects; within the six realms of the desire realm and form realm, it can give rise to the wisdom of Nirvana, the foundation of all uncontaminated phenomena; even those with heavy afflictions can cultivate it peacefully, called the warmth stage. This wisdom further progressing and increasing is called the summit stage. Like milk turning into curd, this person contemplates the true nature of phenomena as empty, suffering, and impermanent, then vows: “I should be liberated from this suffering.” The mind delights in the Four Noble Truths, considering them the true Dharma capable of eliminating various sufferings, afflictions, aging, sickness, and death.

Original Text: At this time, contemplate: Who taught this Dharma? The Buddha, the World-Honored One. From this, gain pure faith in the Buddha Jewel, with great joy and delight. Without this Dharma, who could subdue all my afflictions? How could I obtain even a little true wisdom and light? From this, gain pure faith in the Dharma Jewel, with great joy and delight. If I do not obtain good companions among the Buddha’s disciples, how could I obtain even a little true wisdom and light? From this, gain pure faith in the Saṅgha Jewel, with great joy and delight. Attaining single-minded pure faith in the Three Jewels, combined with true wisdom, is the summit wholesome root. It is also called the summit stage, also called the wholesome root capable of attaining a share of Nirvana.

Explanation: At this time, contemplate: Who taught the Four Noble Truths and the four foundations of mindfulness? The Buddha, the World-Honored One. Therefore, gain pure faith in the Buddha Jewel, with great joy in the mind. Further contemplate: Without such Dharma, who could subdue all my afflictions? How should I realize such wisdom and gain a little light of wisdom? Thus gain pure faith in the Dharma Jewel, with great joy in the mind. Further contemplate: If I do not have good companions and friends among the Buddha’s disciples, how could I obtain true wisdom and a little light of wisdom? Thus gain pure faith in the Saṅgha Jewel, with great joy in the mind. Attaining single-minded pure faith and delight in the Three Jewels, combined with true wisdom, is the summit wholesome root, also called the summit stage, also called the wholesome root capable of attaining a share of Nirvana and liberation.

Original Text: As stated in the Pārāyaṇa Sūtra:

Buddha Jewel, Dharma Jewel, Saṅgha Jewel—

Who has even slight pure faith?

This is called the supreme wholesome root—

You all should single-mindedly uphold it.

What is slight faith? Towards Buddhas, Bodhisattvas, Pratyekabuddhas, Arhats, it is slight; towards ordinary people, it is great. Furthermore, it can be broken and lost, thus called slight. As stated in the Dharmapada:

The banana tree dies bearing fruit;

The bamboo dies bearing fruit likewise;

The mule dies bearing offspring;

The petty person dies gaining honor.

Breaking and losing are not beneficial—

Thus the petty person gains fame;

Pure portions exhausted entirely—

Even the summit stage falls.

Explanation: The Pārāyaṇa Sūtra says: Buddha Jewel, Dharma Jewel, Saṅgha Jewel—whoever has even slight pure faith in these Three Jewels possesses the supreme wholesome root. You, the assembly, should single-mindedly uphold and revere the Three Jewels. What is called slight faith? Having slight faith towards Buddhas, Bodhisattvas, Pratyekabuddhas, and Arhats is slight; having slight faith towards those distant from uncontaminated wholesome roots, burdened with afflictions, is great. This slight faith is easily lost and destroyed, thus called slight.

As the Dharmapada says: The banana tree dies once it bears fruit; the bamboo dies once it bears fruit likewise; the mule dies bearing offspring; the petty person dies gaining honor and respect, becoming complacent and losing their mind; honor brings no benefit to the petty person. Once a petty person gains fame, their wholesome roots vanish entirely, and even the attained summit stage will regress.

Original Text: Furthermore, not having severed all fetters, not having attained the uncontaminated immeasurable wisdom mind, thus it is called slight. Furthermore, diligently and single-mindedly enter the path to Nirvana, further clearly contemplate the five aggregates, the Four Noble Truths, and the sixteen aspects. At this time, the mind does not shrink, regret, or retreat; delighting to enter acceptance. This is called the acceptance wholesome root. What is accepted? Following the Four Noble Truths is called acceptance. This wholesome root has three levels: upper, middle, and lower. Why called acceptance? Contemplating the five aggregates as impermanent, suffering, empty, and without self, the mind accepts without retreating; this is called acceptance.

Explanation: Furthermore, not having severed all fetters, not having attained the uncontaminated immeasurable wisdom mind, thus it is called slight faith. Diligently cultivating to attain single-minded samādhi, entering the path to Nirvana, further minutely contemplating the five aggregates and the sixteen aspects of the Four Noble Truths, at this time the mind does not shrink, regret, or retreat, delighting in cultivating the Four Noble Truths, entering the stage of acceptance, called the acceptance wholesome root. What is accepted? Conforming to the practice of the Four Noble Truths is acceptance; the acceptance wholesome root is divided into upper, middle, and lower levels. What is acceptance? Contemplating the five aggregates as impermanent, suffering, empty, and without self, the mind accepts without retreating, called acceptance.

Original Text: Furthermore, contemplate that all the world is exhausted—suffering, empty, without bliss. The cause of suffering is craving and other afflictions. The cessation of craving is the wisdom of cessation, called the supreme method; nothing is superior. The Noble Eightfold Path enables practitioners to reach Nirvana; nothing is superior. Such faith, without regret or doubt, is acceptance. Within this, there is further endurance: various fetters, various afflictions, doubts, and regrets enter the mind but cannot destroy it. Like a stone mountain, various winds and waters cannot move it. Therefore, it is called acceptance. Attaining this is truly called a genuine practitioner.

As the Buddha said in the Dharmapada:

Right view is supreme in the world—

Whoever obtains much of it,

Even for a thousand, ten thousand years,

Will never fall into evil destinies.

Explanation: Furthermore, contemplate that the entire world is suffering, empty, without bliss; craving and other afflictions are the cause of suffering; the cessation of craving and attainment of liberation wisdom is the supreme method of acceptance; nothing is superior. The Noble Eightfold Path enables practitioners to attain the bliss of Nirvana; thus, it is the supreme method. Generating such faith in the Four Noble Truths, without regret or doubt, is called acceptance. Various fetters, various doubts and regrets all invade the mind but cannot destroy its pure faith. Like a stone mountain, various winds and waters cannot move it; therefore, it is called acceptance. Cultivating to this degree is truly a genuine practitioner.

As the Buddha said in the Dharmapada: Right view is the most supreme in the world; whoever obtains more of it, obtains more benefit; even for a thousand, ten thousand years, they will never fall into evil destinies.