Commentary on the Samādhi Meditation Sūtra
Chapter Thirteen: The Bodhisattva's Dharma Gates of Practice
Original Text: If a Bodhisattva’s mind is filled with excessive thoughts and mental disturbances, he should constantly practice ānāpāna (mindfulness of breathing). While inhaling and exhaling, he should count from one to ten, maintaining undivided attention with each count, not allowing the mind to scatter. Through this gate, the Bodhisattva attains one-pointedness of mind and eliminates the five hindrances and the desire for sensual conduct.
A Bodhisattva who has realized the path should cultivate three kinds of endurance: endurance of the living (生忍), endurance of the compliant Dharma (柔顺法忍), and endurance of the unborn Dharma (无生忍). What is endurance of the living? When all beings revile, beat, kill, or commit various evil deeds against him, his mind remains unmoved. He feels no anger or hatred. Not only does he endure it, but he also responds with compassion and loving-kindness. He wishes that all these beings may attain good things, and his heart never abandons or forsakes them. At this time, he gradually realizes the true reality of all dharmas, like a fragrance permeating through contact.
Explanation: If a Bodhisattva’s mind is filled with thoughts, mental examinations, and distractions, he should constantly practice the ānāpāna counting method. While inhaling and then exhaling, he counts from one to ten, never allowing the mind to scatter with each count. Through this entry point, the Bodhisattva attains the first dhyāna of one-pointedness, eliminating the five hindrances (greed, hatred, sloth, restlessness, and doubt) and the conduct of sexual desire.
A Bodhisattva who has realized the path should cultivate three kinds of endurance: endurance of the living, endurance of the compliant Dharma, and endurance of the unborn Dharma. What is endurance of the living? When all beings revile, beat, kill, or subject him to various evil deeds, his mind remains unmoved. He feels no anger or hatred, not merely enduring it but also feeling compassion for the beings. If these beings seek all good things, he wishes they may all succeed, and his heart does not abandon them. At this time, he gradually realizes the true reality of all dharmas, like a fragrance permeating through contact.
Original Text: For example, a loving mother cherishes her infant. She nurses and rears it, enduring all kinds of impurities without considering them foul. Instead, she feels increased pity and concern, wishing the child to find joy. The practitioner is likewise. When all beings commit various evils, whether pure or impure actions, his mind feels no increased aversion. He does not regress or waver. Furthermore, [he thinks]: “The immeasurable beings of the ten directions—I alone should universally deliver them all, enabling them to attain Buddhahood.” His mind endures without regressing, without regret, without shrinking back, without laxity, without weariness, without fear, without difficulty. Within this endurance of the living, he single-mindedly focuses on these three contemplations. He does not allow external thoughts; if external thoughts or conditions arise, he gathers them back. This is called endurance of the living.
Explanation: For example, a loving mother cherishes her child, nursing and rearing it. Even when the child produces all kinds of impure things, the mother not only does not find it disgusting but instead feels doubled pity and concern, wishing the child to find joy. The practitioner is likewise. When all beings commit various evil deeds, whether pure or impure actions, his mind feels no increased hatred. His resolve to liberate them does not regress or waver. Furthermore, [he resolves]: “The immeasurable beings of the ten directions—I alone vow to deliver them all, enabling them to attain Buddhahood.” Regarding this, his mind endures resolutely without shrinking back, without regret, without fear, without laxity, without weariness, without difficulty. Within this endurance of the living, he single-mindedly focuses on these three contemplations, not allowing the mind to think of external conditions. If the mind thinks of external conditions, upon noticing it, he immediately gathers it back. This is endurance of the living.
Original Text: What is endurance of the compliant Dharma? After attaining endurance of the living, the Bodhisattva gains immeasurable merit. Knowing that this merit and its karmic rewards are impermanent, he then becomes weary of the impermanent and seeks eternal blessings for himself. He also seeks the eternal Dharma for the sake of beings. For all dharmas—phenomena with form and formless phenomena, the visible and the invisible, phenomena with resistance and without resistance, with outflows and without outflows, conditioned and unconditioned, superior, middling, and inferior—he seeks their true reality. What is the true reality? It is neither permanent nor impermanent, neither blissful nor non-blissful, neither empty nor non-empty, neither possessing a self nor without a self.
Explanation: What is endurance of the compliant Dharma? After the Bodhisattva attains the immeasurable merit of endurance of the living, knowing the impermanent nature of this merit and its karmic rewards, he should then become weary of impermanent dharmas and seek blessings that are permanent. He should also seek the permanent Dharma for the sake of beings. For all dharmas—form dharmas and formless dharmas, visible dharmas and invisible dharmas, dharmas with resistance and without resistance, dharmas with outflows and without outflows, conditioned dharmas and unconditioned dharmas, superior, middling, and inferior dharmas—he seeks their true reality, not remaining on the false superficial appearance. He should investigate why the true reality of these dharmas is neither permanent nor impermanent, neither blissful nor non-blissful, neither empty nor non-empty, neither possessing a self nor without a self? (Here, the true reality still refers to the Hinayāna truth, not the Mahāyāna true reality of the Tathāgatagarbha.)
Original Text: Why is it not permanent? Because it is produced by causes and conditions; what did not exist before now exists, and what exists now will again cease to exist. Therefore, it is not permanent. Why is it not impermanent? Because karmic retribution does not disappear; because it experiences external sense objects; because causes and conditions continuously increase. Therefore, it is not impermanent. Why is it not blissful? Because blissful thoughts arise within new suffering; because everything is impermanent by nature; because it arises from desire. Therefore, it is not blissful. Why is it not non-blissful? Because there is the experience of bliss; because it arises from defiled desire; because one seeks bliss without sparing one’s body. Therefore, it is not non-blissful.
Explanation: Why is it not permanent? Because all dharmas are produced by causes and conditions; they are things that did not exist before but now arise. Therefore, they will also cease, hence they are not permanent dharmas. Why is it also not impermanent? Because karmic retribution does not disappear and must be experienced (it is impermanent before experiencing it, even while experiencing it, and after experiencing it); because it accommodates external sense objects (also impermanent); because causes and conditions continuously increase. Therefore, it is not impermanent (it is still impermanent). Why is it non-blissful? Because the five aggregates are born from greed and defilement, they are non-blissful. Why is it not non-blissful? Because to obtain bliss, one does not spare one’s life, hence it is not non-blissful (there is bliss).
Original Text: Why is it not empty? Because the internal and external āyatanas are each distinctly perceived; because there is retribution for good and evil deeds; because all beings believe it. Therefore, it is not empty. Why is it not non-empty? Because it is merely a composite reality; because upon analytical investigation it cannot be found; because it is produced by the turning of mental power. Therefore, it is not non-empty. Why is it not possessing a self? Because it is not autonomous; because the seventh consciousness (manas) cannot be found; because the characteristic of a self cannot be found. Therefore, it is not possessing a self.
Why is it not without a self? Because there is a future life; because liberation can be attained; because the thought “I am” arises in each being, not reckoning elsewhere. Therefore, it is not without a self. Thus, it is neither produced nor ceased, neither non-produced nor non-ceased, neither existent nor non-existent, neither accepted nor clung to. All verbal expressions cease; mental activity comes to rest. Like the nature of Nirvāṇa, this is the true reality of dharmas. Within this Dharma, his faith is pure, unobstructed and unhindered. He knows softly, believes softly, and advances softly. This is called endurance of the compliant Dharma.
Explanation: Why is it not empty? Because the experiences of the internal and external twelve āyatanas are very clear; because there truly is retribution for good and evil deeds; because all beings believe it; therefore, it is said not to be empty. Why is it not non-empty? Because all dharmas are indeed born from the combination of causes and conditions; because upon analytical investigation these dharmas cannot be found; because they are produced by the grasping power of the consciousness mind. Therefore, it is said to be not non-empty, but empty. Why is it not possessing a self? Because the seventh consciousness is not autonomous; because the realm of the seventh consciousness cannot be found; because the characteristics of the seventh consciousness also cannot be found. Therefore, it is said not to possess a self.
Why is it not without a self? Because with the existence of a future five-aggregate body, there is the seventh consciousness; because the five-aggregate body can attain liberation, meaning the seventh consciousness is liberated; because each being has the thought “I am” arising, as the seventh consciousness grasps the self without reckoning elsewhere. Therefore, it is said not to be without a self. Thus, it is neither produced nor ceased, neither non-produced nor non-ceased, neither existent nor non-existent, neither accepting dharmas nor clinging to dharmas. All characteristics of verbal expression cease; mental activity rests in the state of extinction, like the quiescent realm of Nirvāṇa. This is the true reality of all dharmas. While cultivating and studying these dharmas, he possesses pure faith, his mind unobstructed regarding the true reality Dharma. With a soft mind, he knows the Dharma, believes in the Dharma, and diligently studies the Dharma. This is called endurance of the compliant Dharma.
Original Text: What is endurance of the unborn Dharma? Wisdom, faith, and diligence grow sharp and keen within the true reality Dharma as described above. This is called endurance of the unborn Dharma. For example, in the Śrāvaka Dharma, during the stages of the warmth (uṣmagata) and peak (mūrdhan) attainments, wisdom, faith, and diligence grow, and one attains the endurance Dharma. “Endurance” means enduring Nirvāṇa, enduring the outflow-free Dharma; hence it is called endurance. Because it is newly attained and newly seen, it is called endurance. Dharma endurance is likewise. A time-liberated Arhat who has not attained the unborn wisdom, upon further cultivating profound dhyāna, with wisdom continuously growing vast and sharp, becomes a non-time-liberated [Arhat] and attains the unborn wisdom.
Explanation: What is called endurance of the unborn Dharma? Within the true reality Dharma as described above, the faculties of wisdom, faith, and diligence grow, and the nature of the faculties becomes sharp and keen; this is called endurance of the unborn Dharma. For example, in the Śrāvaka Dharma, during the stages of the warmth and peak attainments, the faculties of wisdom, faith, and diligence grow, and one attains the endurance Dharma. The so-called endurance means being able to endure the quiescent Dharma of Nirvāṇa, enduring the dharmas free from greed, hatred, and all afflictions. It is called endurance because it is newly known, newly attained, and newly seen. The endurance of the unborn Dharma is likewise. A time-liberated Arhat who has not attained the unborn wisdom, later when cultivating profound dhyāna, with wisdom continuously growing vast, no longer needing to attain liberation only at the time of death, then attains the unborn wisdom.
Original Text: Endurance of the unborn Dharma is likewise. Before attaining the Bodhisattva fruit, one attains endurance of the unborn Dharma. Upon attaining the true practice fruit of a Bodhisattva, it is called the path fruit of a Bodhisattva. At that time, one attains the pratyutpanna-samādhi (般舟三昧). Among beings, one attains great compassion. One enters the gate of Prajñāpāramitā. Then, the Buddhas bestow upon him a title. He enters the realm of the Buddhas and is recollected by all Buddhas. All heavy offenses become light; light offenses are extinguished. The three evil destinies are cut off. He is constantly reborn in heavens and among humans. He is called “non-regressing,” reaching the immovable stage. Finally, when the physical body is exhausted, he enters the Dharma body. He can perform various transformations to deliver all beings. He perfects the six pāramitās, makes offerings to all Buddhas, purifies Buddha lands, teaches and transforms beings. Established within the ten grounds, his merits and virtues become complete. He progressively attains Anuttarā-samyak-saṃbodhi. This is the initial gate within the Bodhisattva’s dhyāna methods.
Explanation: Endurance of the unborn Dharma is also like this. Before realizing the fruition virtues of a Bodhisattva, what is attained is endurance of the unborn Dharma. Upon realizing the true practice fruition virtues of a Bodhisattva, it is called the path fruition of a Bodhisattva. At this time, through actual practice, one realizes the pratyutpanna-samādhi, generates great compassion towards beings, and enters the gate of Prajñāpāramitā. Then the Buddhas bestow upon the Bodhisattva a Dharma title, and he enters the Buddha-dharma realm, protected and recollected by all Buddhas. All heavy offenses within himself become light, light offenses are extinguished, the three evil destinies are cut off, and in the future, he is constantly reborn in heavens and among humans. He is called a non-regressing Bodhisattva. Upon cultivating to the eighth immovable ground (acalā), the final physical body is ended, and he enters the Dharma body, able to perform various self-mastered transformations to deliver all beings. With the merits of the perfect six pāramitās, he makes offerings to the Buddhas, purifies Buddha lands, and teaches and transforms beings. Within the ten grounds of the path of cultivation, his merits and virtues are perfected step by step, and he attains Anuttarā-samyak-saṃbuddhahood. The above is the very initial entry point within the Bodhisattva’s dhyāna methods.
Original Text:
When the practitioner fixes his mind seeking the path, He should constantly observe the timely means.
If the time is not right and means are lacking, This should be considered loss, not gain.
Like trying to suck milk from a cow before the calf is born, The milk cannot be obtained, for the time is wrong.
If, after the calf is born, one sucks the cow’s horn, The milk cannot be obtained, for wisdom is lacking.
Like drilling wet wood seeking to produce fire, Fire cannot be obtained, for the time is wrong.
If one breaks dry wood seeking fire, Fire cannot be obtained, for wisdom is lacking.
Explanation: When the practitioner firmly resolves his mind to seek the path, he should constantly observe whether the time is appropriate, whether conditions are ripe, and whether skillful means are available. If it is not yet the time for realization and skillful methods are lacking, recklessly seeking the path at this time will lead to loss and not gain. For example, trying to suck milk from a cow before the calf is born yields no milk, as the time is wrong. If the cow has already given birth to a calf and one then tries to suck the cow’s horn, one also cannot obtain milk, due to lack of wisdom. For example, using a drill on wet wood hoping to produce fire yields no fire, as the time is wrong. If one tries to obtain fire by breaking dry wood, fire also cannot be obtained, due to lack of wisdom.
Original Text:
Knowing the place and time, gauging his own practice, Observing the mind’s skillful power—how much it has.
He should discern when diligence is fitting and when not, The path’s signs—when timely and when not.
If the mind is agitated, he should not be forceful; Such excessive forcefulness prevents attaining samādhi.
Like a great fire fed with much fuel, When a great wind blows, it refuses to die down.
If he can use samādhi to regulate his own mind, Thus, when agitation ceases, the mind attains samādhi.
Like a great fire blown by a great wind, When great water pours on it, it is utterly extinguished.
Explanation: At the place where realization should occur, he must know if the time and conditions are suitable, measure whether his own samādhi power is sufficient, and observe how much skillful power his mind possesses. He should consider whether he should diligently cultivate the Dharma at this time or not, whether this is the time to realize the path or not, and he must understand this clearly. If the mind is still scattered and agitated, he should not apply forceful diligence; excessive forceful diligence also prevents attaining samādhi. For example, a great fire fed with much fuel, if a great wind blows on it, the fire certainly will not die down. At this time, if he uses samādhi power to regulate his own mind, thus calming the agitation, the mind can attain samādhi. For example, using a great wind to blow on a great fire only makes the fire grow larger, but if great water is used to extinguish it, the great fire will be completely quenched.
Original Text:
If a person’s mind is weak and again indolent, Such weariness and sinking should not be practiced.
Like a small fire with little fuel and no flame, Without wind blowing, it extinguishes by itself.
If one possesses a diligent and forceful mind, Thus becoming vigorous, he attains the path swiftly.
Like a small fire fed with much added fuel, When wind blows, it grows fiercer, never dying out.
If he practices relinquishment, stops regulating, or withdraws, Even if he later generates relinquishment, he loses the Dharma-protecting power.
Like a sick person who should be nursed, If again abandoned, he cannot survive.
Explanation: If a person’s mental strength is weak and he is also indolent, at this time he should not let the mind become quiescent; he should practice diligent vigor. For example, a small amount of fuel with little flame, without needing wind, will extinguish by itself. If he possesses a diligently forceful mind, his mental strength will become powerful, and he will swiftly attain the path. For example, a small fire should be fed with much added fuel; with wind blowing, the fire will grow stronger and stronger, never extinguishing. At this time, he should not practice relinquishment; he should not cultivate cessation, regulate breathing, or contract mental awareness. Because if he later wishes to generate the mind again, he will lack the power to protect the Dharma. For example, a sick person who should be nursed, if abandoned and left unattended, cannot survive.
Original Text:
If one has the thought of equanimity and right mindfulness, Diligent practice at the right time swiftly attains the path.
Like a person riding a well-trained elephant, He reaches his destination as wished, without hindrance.
If one has much lust and a mind disturbed by craving, At this time, he should not practice loving-kindness, etc.
A lustful person practicing loving-kindness increases stupor and confusion, Like a person with a cold disease taking cold medicine.
A lustful person with a disturbed mind contemplates impurity, Contemplating impurity truthfully, the mind attains samādhi.
Practicing the Dharma thus appropriately, Like a person with a cold disease taking hot medicine.
Explanation: If one has a thought of neither liking nor disliking (equanimity), possessing right mindfulness, he should diligently practice vigor to swiftly attain the path. For example, a person riding a well-trained elephant can reach his destination smoothly as wished, without obstacles. If a person has much lust, his mind disturbed by craving and afflictions, at this time he should not cultivate loving-kindness samādhi, etc. A lustful person cultivating loving-kindness increases his stupidity and confusion. Like a person with a cold disease taking cold medicine, it is untimely and only worsens the illness. A person with much lust and a disturbed mind should cultivate the contemplation of impurity. By carefully observing the impure characteristics of the body, the mind can attain samādhi. The method of practice should be thus appropriate; the appropriate method of practice is like a person with a cold taking hot medicine; only then is the treatment correct.
Original Text:
If one has much hatred and an angry, disturbed mind, At this time, he should not contemplate impurity.
A hateful person contemplating foulness increases hatred, Like a person with a hot disease taking hot medicine.
If a hateful, angry person practices loving-kindness, Practicing loving-kindness without forsaking, hatred is extinguished.
Practicing the Dharma thus appropriately, Like a person with a hot disease taking cold medicine.
If one has much stupidity, a mind dark and shallow, The practices of impurity and loving-kindness—
These two practices increase stupidity without benefit, Like a person with a wind disease taking roasted barley flour medicine.
A person with a dark, stupid mind contemplates dependent arising, Contemplating truthfully, stupidity is extinguished.
Explanation: If a person has much hatred, an angry and disturbed mind, at this time he should not cultivate the contemplation of impurity. A hateful person contemplating foul characteristics increases hatred, like a person with a hot disease taking hot medicine, which is not the right treatment. If a person is prone to hatred and anger, he should cultivate compassion. Practicing compassion without abandoning it, hatred is extinguished. The method of practice should be thus appropriate, like a person with a hot disease taking cold medicine, which is the correct treatment. If a person has much stupidity, his mind dark and shallow, then the two practices of impurity contemplation and loving-kindness contemplation only increase his stupidity, without benefit, like a person with a wind disease taking roasted barley flour medicine. A person with a dark, stupid mind should contemplate dependent arising; by carefully contemplating each link of the twelve links of dependent arising, he can eradicate the stupid mind.
Original Text:
Practicing the Dharma thus appropriately, Like a person with a wind disease taking oily medicine.
For example, a goldsmith fans the charcoal fire, Exerting effort at the wrong time, he fails the bellows method.
Hastily fanning fiercely, not knowing the time, Sometimes dousing with water, sometimes neglecting it.
If the gold melts and he fans fiercely, it is overdone; If he stops before it melts, it does not refine.
Dousing with water at the wrong time makes the gold raw; Neglecting it at the wrong time prevents ripening.
Diligence, restraining the mind, and relinquishment— He should observe the methods of practicing the path.
Explanation: Practicing the Buddha Dharma should be thus appropriate, like a person with a wind disease taking oily medicine. For example, a goldsmith burns charcoal to smelt gold. If the processing time is improper and he cannot control the heat, he cannot smelt the gold. Hastily applying fierce heat without knowing the right timing, sometimes dousing it with water, sometimes neglecting it—if the ore melts and he uses fierce heat, the gold becomes overdone; if he stops the bellows before the ore melts, the gold does not refine. Dousing with water at the wrong time makes the gold raw and unripe; leaving it at the wrong time also prevents ripening. Practice is likewise. When one should diligently restrain the mind and when one should relinquish and relax the body and mind—he should observe carefully and investigate how to practice the path appropriately.
