Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)
Chapter 4: Contemplating the Mind as the Abode
Next, we discuss the third contemplation: abiding by contemplating the mind. The Four Foundations of Mindfulness are: contemplating the body as impure, feelings as suffering, the mind as impermanent, and dharmas as without self. The section on contemplating the mind is not long, but its meaning is profound and vast.
Original Text: *"Now, Bhikkhus, how does a bhikkhu contemplate the mind as mind? Herein, Bhikkhus, when the mind is greedy, a bhikkhu knows the mind is greedy."*
Explanation: Now we continue with the contemplation practice. Bhikkhus, how does a bhikkhu cultivate and abide in observing the mind? Regarding this question, Bhikkhus, when a bhikkhu's mind is attached with greed, he should know that his mind is greedy.
Contemplating the mind means observing the mind's thoughts, actions, afflictions, habits, and the arising and ceasing of mental formations. The method of contemplating the mind is to discover when the mind is greedy and to know that it is greedy. Contemplating the mind begins with observing the characteristic of greed in the mind; when greed arises, one must know that greed is present. What are the thoughts of an ordinary being generally? They are nothing but the afflictive mental factors within the mind: greed, hatred, delusion, arrogance, doubt, and wrong views, along with concepts of good and evil, right and wrong, as well as the breadth or narrowness of the mind. All of these first manifest through the form of thoughts. Whether one's thoughts are liberated or bound by the afflictions of greed, hatred, and delusion can be known by observing the thoughts at all times and places. Once these mental activities and thoughts are observed, one can gradually counteract them. Perhaps you will find some methods to counteract them, or perhaps you can subdue them without deliberate effort. This is the function of contemplating the mind.
There are two key points here: one is greed in the mind, and the other is knowing. This knowing is crucial. Knowing, being aware, represents awakening and mindfulness. Countless sentient beings remain trapped in the cycle of birth and death within the six realms, adrift in the ocean of suffering, unable to attain liberation, precisely because they do not know their own minds, cannot perceive their own minds, and are afflicted without self-awareness. After becoming aware of greed, it will subside unconsciously; greed will gradually lessen and may even cease. Not knowing is ignorance; knowing is awakening. Who is awakened? The awakened are sages; the unawakened are ordinary beings bound by karmic obstacles. Therefore, when greed arises in our minds, we must turn the light inward, illuminate our own thoughts and mental activities, and be able to perceive that our mind has greedy thoughts.
What is greed? Greed is delighting in objects, clinging to objects, grasping at objects. It involves taking the appearance of an object, then discriminating, seizing, and clinging to it—this is the characteristic activity of greed. What is the scope of what greed seizes? Observe what sentient beings are greedy for and you will know. First is greed for form (rūpa). Greed arises towards form. The scope of form is vast; everything seen by the eye is called form, including all kinds of objects and situations involving people and things. When objects of form, various sense objects, appear, after the eye faculty contacts them, greed arises in the mind: craving, delight, liking, attachment to the object, seizing, grasping—various thoughts emerge.
Sentient beings have been immersed in these thoughts for countless kalpas, never having awakened. They do not know that these various thoughts constitute greed, which is the cause of birth and death. Due to these greedy thoughts, they have fallen into the three evil realms for countless kalpas. Suffering immeasurably in the six realms of rebirth for this reason without self-awareness stems from an inability to control their own thoughts, allowing unwholesome thoughts to run rampant, flowing on until the present time after countless kalpas. Now, having encountered the Buddha Dharma, one must use the Dharma to awaken one's own mind, to be mindful and illuminating towards one's own mind, to examine and inspect it against the Dharma, then to grasp one's thoughts, change them, remove unwholesome thoughts, and eradicate thoughts of greed and defilement. Only then can one be liberated from the six realms of rebirth and attain liberation.
Next is greed for sound. Various sound objects come into contact with the ear faculty. When the ear faculty contacts a sound, delight arises towards pleasant sounds, while unpleasant sounds give rise to aversion. Thus, the minds of greed and aversion constantly chase after objects, clinging to them and becoming bound by the sound objects, unable to detach from them, and consequently unable to escape the six realms of rebirth. This is the cause of birth and death for countless kalpas.
It is because the mind believes sound to be truly existent that it gives rise to delight and greed or aversion towards sound. Hearing sounds that praise oneself makes the mind happy. What kind of mind is happiness? It is the mind that seizes objects, clings to objects, and is greedy for sounds. The greedy thoughts arising from the ear faculty hearing sounds are the cause of karmic creation, the cause of birth and death. Enjoying being praised and pursued, liking fame and reputation, liking to be respected—all these belong to greed. Therefore, greed cannot detach from objects; it is stuck to them. Originally, it is we who want to grasp and seize objects, but in the end, we are the ones bound, fettered, and tied by the objects. Thus, we cannot detach from objects and cannot escape the birth and death of the three realms.
Therefore, when seeing forms or hearing sounds, we must turn the light inward and reflect on what state our mind is in. When greedy, we must know the mind is greedy; we must know the mind is seizing, grasping objects, delighting in objects, attached to objects. We should know that this mind should not exist; it should be eradicated, should be abandoned. At this point, awakening begins. Therefore, after awakening, there is an opportunity and the strength to eradicate greed and craving. After eradicating greed and craving, the mind can attain liberation, realizing liberation through wisdom. Only when wisdom is also liberated, and the mind is not obscured by greed and craving, can one transcend the cycle of birth and death in the three realms and six paths.
Another object of greed is the smell object (gandha). The nose faculty contacts the smell object, whether it is fragrance, foul odor, or any other kind of smell—whatever contacts the nose faculty is the smell object. When smelling a scent, observe what state the mind is in, what thoughts are present, whether they are greedy and defiled. We ordinary beings generally like fragrant scents; when smelling a fragrance, we feel comfortable and pleasant. If we smell a foul odor, aversion arises, and we avoid and dislike it. Whether liking the smell object or avoiding it, both involve grasping the smell object; there is discrimination on the level of appearance, and grasping constitutes the mental activity of greed and aversion. This thought is the cause of birth and death because it seizes the object, clings to it, believes the object is real, and fails to empty the mind. Thus, one is bound by that object. At the time of death, because the mind has not detached from that object, it is locked into the cycle of birth and death in the three realms and six paths by that object. Therefore, grasping the smell object is the cause of birth and death. Grasping the smell object prevents deep meditative concentration (dhyāna), because in concentration the mind is empty; if the mind has objects and is not empty, there is no dhyāna and no wisdom, and liberation is impossible.
The taste object (rasa) is also an object of greed in the mind. When the tongue tastes, encountering delicious food and flavors gives rise to greed in the mind; unpleasant taste objects cause aversion. The mind with greed and aversion is bound by the taste object, unable to detach from the taste object, fettered by the object and unable to be liberated. When the taste object appears, seizing its appearance, giving rise to greed and aversion, the mind loses freedom and liberation. When grasping delicious food, one is grasped by the delicious food. Delicious food belongs to the three realms; it is part of the worldly dharmas of the desire realm, especially. The mind cannot detach from the desire realm; the first dhyāna cannot be attained. Forget about the three realms; one cannot even leave the desire realm. Due to greed for the taste objects of the human world, even the concentration of the desire realm is absent; one cannot even reach the heavens of the desire realm. Greed for the dharmas of the human realm prevents the meditative concentrations of the heavens; greed for the things of the desire realm, including the states of the heavens of the desire realm, prevents the dhyānas of the form realm; one cannot reach the form realm heavens.
Dharmas belonging to the desire realm, if grasped, prevent departure from the desire realm. Dharmas belonging to the form realm, if grasped, prevent departure from the form realm. Dharmas belonging to the formless realm, if grasped, prevent departure from the formless realm. Because the mind and the object are bound together inseparably, only by detaching from the object can liberation be attained. If the mind cannot detach from the object, cannot be liberated from the object, it cannot transcend the three realms. Therefore, ordinarily, greed for food and drink, greed for taste objects, or greed for form, sound, smell, or taste—none of these can lead to liberation.
Another object of greed is the touch object (spraṣṭavya). First, let's discuss those coming from the external world, such as the touch of clothing and the skin of the body, the touch of contact, the touch of light, various objects touching the body—all these belong to the touch object (not to mention the greed for sexual desire between men and women). When the body faculty (kāyendriya) and body consciousness (kāyavijñāna) become attached to the object of touch, liking or disliking the touch object, both belong to greed. Liking and delighting are both forms of clinging to the object. When we cling to the object, seize it, discriminate it, we are bound and fettered by these touch objects. Such a mind cannot detach from the touch object; being together with the touch object, one cannot be liberated from the form and formless realms.
The result of grasping objects is being together with the objects. Where are the objects? Objects are within the three realms, within the cycle of birth and death. Objects do not transcend the three realms; the mind and the five aggregates body cannot transcend the three realms. Objects forever belong to the dharmas of the three realms; they cannot transcend them. When we greedily grasp the objects of the desire realm, we can never leave the desire realm. Is there anyone willing to be locked together with objects, bound together forever? Of course, no one is willing, but when objects come, the mind seizes them and is inevitably bound. When an object comes, first there is an appearance; then a name is assigned to the appearance—this is discrimination. After discrimination comes grasping and clinging; thus, the mind is trapped by the object and cannot be liberated. Unable to separate from the object, one cannot attain liberation regarding the object and cannot transcend the three realms. This is the cause of unfree birth and death.
The final object of the six dusts that the mind greedily clings to is the dharma object (dharma). Dharmas are the subtle appearances manifested on the basis of the five objects (five sense objects). All objects are dharmas. We assign an appearance and a name to every object, give rise to discrimination, and then have various mental activities—greed, hatred, delusion, arrogance, wholesome and unwholesome mental activities—all arise, bound by the objects of the six dusts and unable to be liberated. The chain of birth and death is tied to the objects; objects do not transcend the three realms, so we do not transcend them. Objects do not leave the desire realm, so we do not leave the desire realm. We wish to ascend to the heavens to enjoy bliss, to have the meditative states of the first, second, third, and fourth dhyānas, to reach the heavens of the form realm—all are impossible.
If we continuously grasp the objects of the human realm in the desire realm, we cannot access the objects of the heavenly realms of the desire realm. The more we grasp the lower realms' objects, the less we can access and enjoy the higher realms' objects; they become farther away. The more we cling to the dharmas of the three realms, the farther we are from the Buddha's realm. To reach the highest level of realm, one must abandon the lower levels. Because the mind has limits, it cannot grasp everything. If one grasps the dharmas of the desire realm, one does not have the dharmas of the form realm; if one grasps the dharmas of the form realm, one does not have the dharmas of the formless realm.
So what dharmas should we seek? Strive for the dharmas of the highest level, then abandon the dharmas of the lower levels one by one—do not grasp, do not seize, do not cling, do not greedily crave, and do not dislike. The mind does not cling to these objects; this non-clinging is called indifference. Because all objects are empty and illusory, one should not give rise to discriminating thoughts. Not giving rise to discriminating thoughts is not clinging to objects; regarding objects as illusory, empty, and unreal—such a mind is liberated and free. Then birth and death are within our own control; we are not twisted by objects.
To eradicate ignorance (avidyā), one must have a mind of illuminating awareness. First, illuminate oneself. When greed arises towards an object, one must awaken. In practice, first illuminate oneself; do not illuminate others. Or, if you illuminate others and discover greed in them, also turn the light inward and reflect: do I have the same thought? What if I discover I have the same thought? One should know this thought is unwholesome, has the fault of birth and death. After knowing, this problem can gradually be handled well.
First, there must be knowing—this is the initial and most crucial step. After knowing, what next? If the greedy thought is severe, one can think of some methods to counteract it. If not severe, just knowing in the mind is sufficient; the greedy thought will gradually lessen. Counteracting methods may need to be implemented subtly; changes in mental activity may not be observable by the conscious mind initially. It's like a thief coming to steal from a house. The first step: knowing he is a thief makes it easy. After knowing, we can sit at home and watch him. The thief, knowing he has been discovered, feels embarrassed to steal again and retreats. Thus, we are no longer robbed or plundered, safeguarding our life and property.
Original Text: *"And when the mind is free from greed, he knows the mind is free from greed."*
Explanation: When the mind has left greed, no longer greedily clinging to the objects of form, sound, smell, taste, touch, and dharmas, one should also know that the mind has left greed.
After practicing for a period, when facing objects without greed in the mind, one should also have a mind of knowing and illuminating. One should know in the mind that one is now in a state of non-attachment to objects: when form objects appear, one is indifferent, neither liking nor disliking; when sound objects appear, one is indifferent, neither liking nor disliking. If one hears abusive sounds and becomes very angry, this is clinging to the object, seizing the object, regarding the object as real, and being bound by it. In truth, sound objects, whether praise or abuse, are themselves empty, illusory, unreal, impermanent, and subject to arising and ceasing. From the perspective of Mahāyāna, they are all various false appearances manifested by the Tathāgatagarbha. Therefore, do not give rise to greedy thoughts, thoughts of delight, or thoughts of aversion towards these sound objects. Try to see objects as empty. Achieving this is quite difficult.
Even if one cannot see objects as empty, objects are still illusory and empty. When the mind does not cling to objects, objects cannot bind the mind. When the mind clings to objects, actually, objects still cannot bind the mind or fetter oneself; it is the mind attaching itself to the object. When the mind does not cling to objects, it is free, at ease, and liberated; life then has value, meaning, and joy. When the mind is free from greed, one should know it internally, indicating one has the power of introspection, the power of illuminating awareness, mindfulness, dhyāna, and wisdom.
Original Text: *"When the mind is hateful, he knows the mind is hateful. And when the mind is free from hatred, he knows the mind is free from hatred."*
Explanation: When there is hatred in the mind, one should know the mind is hateful. When the mind has left hatred and is free from hatred, one should know one's mind is free from hatred.
What is hatred? Colloquially, unhappiness or anger is called hatred. When an unpleasant feeling arises in the mind, when a resentful or angry mind arises, it is called hatred. Disliking objects is called hatred. After disliking the objects of the six dusts, the mind becomes agitated, unsettled; resentment, annoyance, anger arise, and then harmful intentions arise—all are called hatred. The objects of hatred are still form, sound, smell, taste, touch, and dharmas—human affairs and physical things. Among these, form also includes the notions of self, others, and sentient beings. Severe hatred is called rage; after rage, action is taken. Hatred first harms oneself, then harms others. When hateful thoughts arise, and when the intention to retaliate arises, the mind is bound by the object, unable to be liberated or at ease. At the time of death, one is locked into the six realms, especially the three evil realms, by objects and karmic conditions.
Objects are all within the three realms. The desire realm has the most objects, is the most attractive, and sentient beings find it hardest to be liberated from it. Creating hatred karma, the karmic seeds are stored and must be repaid in the desire realm, in the three evil realms. This is the principle of beings bound by karma. Therefore, when hatred arises towards an object, we must give rise to an illuminating mind. In practice, first there must be knowing. After knowing one's own mind, the next step is to adopt some skillful methods and measures to make the mind free from hatred. This is practice. If the first step—being aware of hatred—is not taken, hatred cannot be expelled or subdued; one will follow hatred and flow along with it, and karmic actions will be created.
When facing an irritating object without hatred arising in the mind and without the intention to retaliate, the mind has already left hatred. "Leaving hatred" sometimes means eradicating hatred; sometimes it does not necessarily mean eradication. Hatred might still be dormant and not manifesting. The mind not giving rise to hateful thoughts might mean hatred is suppressed, not eradicated. Suppressing, overcoming, and eradicating have differences in level. Suppressing and overcoming hatred are for those before the first and second fruits (of Stream-entry and Once-return); only after the third fruit (Non-returner) can hatred be eradicated. Before the third fruit, it is "leaving" hatred. "Leaving" has many meanings; perhaps the third fruit also includes "leaving," because having no manifest affliction of hatred in the mind is "leaving." If hatred does not arise in the present moment, it can be called "free from hatred," but it is not necessarily "eradicated hatred." Only if hatred never manifests again is it eradicated. One must have at least the first dhyāna to eradicate hatred. Before the first dhyāna, it is suppression and overcoming; "leaving" is not necessarily eradication. Clarifying these concepts and connotations allows one to know at which stage one's current practice lies.
Original Text: *"When the mind is deluded, he knows the mind is deluded."*
Explanation: The Buddha said that if the mind is deluded, one should know that at that time the mind is deluded.
The meaning of delusion (moha) is the hardest to define and clarify, and even harder to detect, because one is deluded, so it's difficult to discover one's own delusion. Among the three afflictions—greed, hatred, delusion—greed is the easiest to eradicate, hatred comes next, and delusion is the hardest to discover and eradicate. A single thought of ignorance belongs to delusion; attachment to the three realms belongs to delusion; even hatred belongs to delusion—not to mention other subtler forms of delusion. Greed and hatred must begin to be eradicated from the third fruit (Non-returner) and are fully eradicated only at the fourth fruit (Arhat). To truly eradicate all delusion and ignorance, one must reach Buddhahood. Delusion is also called ignorance (avidyā). Whether regarding worldly dharmas of the three realms or the Buddha Dharma, whatever the mind does not understand, does not know, is unclear about, or cannot do is called delusion and belongs to ignorance. With ignorance, there is no wisdom (prajñā); wisdom is clarity; ignorance is darkness in the mind, without light.
The ignorance that needs to be eradicated on the path to Buddhahood is immeasurable; even with countless computers calculating together, it cannot be counted. It is like the dust in the sky, like the grains of sand on the seashore—innumerable. Given this, who can be arrogant and say they have great wisdom? Even if one has cultivated some small attainment now, it is nothing. Observing from a certain height and breadth, we are but a speck of dust in the sky, a grain of sand on the seashore. Observing further from the perspective of the worlds in the ten directions, we are even less significant. The Buddhas and great Bodhisattvas in the ten directions are immeasurably numerous; their wisdom is extremely profound, subtle, and vast. Compared to them, we are like a drop of water to the ocean. Therefore, there is absolutely no qualification to give rise to arrogance. Having arrogance is delusion; one must find ways to counteract, subdue, and abandon it.
The scope of delusion is vast and subtle, covering almost every aspect and field. Ignorance about the five aggregates world, about the nature of seeing, hearing, feeling, and knowing, about the trichiliocosm—all are ignorance. Ignorance about the truth of the Four Noble Truths, ignorance about liberation from birth and death—not knowing, not realizing; ignorance about the true reality of the Dharma Realm, ignorance about the selflessness of all dharmas, ignorance about the principles of becoming a Buddha. Consequently, one regards all dharmas encountered as self and belonging to self, believing them to be real, and creates immeasurable deluded karma over countless kalpas. The scope of delusion is the broadest and most subtle; eradication is the hardest. The arising of any affliction or habit is due to delusion and ignorance, including thoughts of joy and pleasure—all are due to delusion and ignorance. If the delusion and ignorance regarding liberation from the six realms of birth and death in the Śrāvaka path are completely eradicated, one becomes an Arhat with both liberation (vimukti) and liberation through wisdom (prajñāvimukti). When the delusion and ignorance on the Mahāyāna path to Buddhahood are completely eradicated, one becomes a Buddha. Bodhisattvas still have immeasurable delusion and ignorance, especially regarding the dharmas on the path to Buddhahood, which are more numerous and subtle. Not knowing these dharmas is delusion.
The types of delusion and ignorance include momentary ignorance (kṣaṇika-avidyā), beginningless ignorance (anādi-avidyā), and sand-grain-like ignorance (vālukā-saṃkhyeya-avidyā)—divided into even more types upon finer classification. Ordinary people have immense ignorance about worldly dharmas. If one were fully proficient in worldly dharmas, one would be a Buddha. As long as one is not a Buddha, one cannot be fully proficient in worldly dharmas. Only a Buddha is fully proficient in all worldly dharmas. Sentient beings have transmigrated in the world for countless kalpas, yet still do not understand worldly dharmas, let alone practice them well; they cannot even be good human beings.
If ignorance is strictly defined, delimiting its connotations and scope, then whenever there is a mind seeking something, it means one regards objects as real, treats all dharmas as real—that is ignorance. This ignorance needs to be eradicated bit by bit over an extremely long time. Throughout the day, including during sleep, one must give rise to illuminating awareness. When objects appear, one must give rise to an illuminating mind, understanding that they are empty, illusory, impermanent, manifested by the Tathāgatagarbha relying on various conditions. All objects, whether good or bad, are illusory, not real. The mind does not cling, does not delight; it is empty, without giving rise to thoughts—then ignorance is eradicated. Without objects, there is no mind; without mind, one cannot discover one's own ignorance. Then how to sever it? It must be severed amidst objects, especially adverse objects, because adverse objects give rise to more thoughts. Without adverse conditions, afflictions remain hidden and do not manifest; a Bodhisattva's afflictions and habits also do not manifest, buried deeply, and the scissors of wisdom cannot be used.
Wisdom and dhyāna are both scissors to sever afflictions. When objects appear and afflictions arise, one should immediately reflect inwardly, take up the scissors of wisdom, and sever the afflictions. If afflictions are suppressed and have no opportunity to manifest, like grass pressed down by a stone, they will reappear one day, and then the grass might grow wildly, uncontrollably. Therefore, the Sahā world is an excellent world for practice: there are many objects, hence many opportunities to eradicate afflictions. Other Buddha lands are all favorable conditions; afflictions are not easily provoked, and the scissors of wisdom cannot be used. The more the scissors of wisdom are used, the more afflictions and habits are severed, and the faster the attainment.
So what is our goal in practice? It is to attain liberation quickly, to swiftly reduce ignorance and afflictions. Then one must subdue and eradicate afflictions when encountering conditions and objects. All adversaries can come together; it doesn't matter if they all come at once. One must see emptiness and endure. When afflictions arise, nip them; when afflictions arise, sever them. This way, all afflictions will be eradicated bit by bit, and ignorance can be quickly exhausted. In other Buddha lands, there are no such objects; becoming a Buddha is slow, possibly remaining at the same stage for many kalpas. The sutras state that Bodhisattvas in other Buddha lands enjoy bliss for many kalpas around the Buddha, possessing supernatural powers, yet their wisdom state does not advance; for many kalpas, their Bodhisattva stages do not rise; progress in practice is difficult.
Therefore, when we cultivate to the point of not being easily turned by adverse conditions, we should go to places like the Sahā world, where afflictions are deep and heavy, to practice. In such a world, the objects encountered are many, adverse conditions are many, opportunities for afflictions to arise are many, opportunities for illuminating awareness are many, opportunities to use the scissors of wisdom are many, opportunities to nip ignorance and afflictions are many, and the ignorance eradicated is much. This is called true practice. If all one faces are favorable conditions, where is the goodness of your practice? Practice amidst adversity is the fastest, but it is also easy to sink in adverse practice. Who is prone to sinking in adverse practice? Those without the power of illuminating awareness are prone to sinking. Those with the power of illuminating awareness progress faster precisely in adversity, cutting down thorn after thorn, courageously facing adverse conditions and opposition. When these adverse conditions and opposition are gone, one's mind has also been fully counteracted; there are no more adverse conditions. A Buddha has no adverse conditions; even if there appear to be, it is a display for sentient beings.
Original Text: *"And when the mind is free from delusion, he knows the mind is free from delusion."*
Explanation: If a bhikkhu's mind is free from delusion, he should know that his mind is free from delusion.
Only through continuous diligent practice on a particular dharma can one become free from delusion regarding that dharma, but one cannot be free from delusion regarding all dharmas. Only a Buddha is free from and has eradicated delusion regarding all dharmas. For sentient beings, "free from delusion" refers to specific aspects; one is free from delusion regarding a certain object. Originally, one was deluded about a certain principle—did not understand, could not practice, was unclear—now one understands, can practice it, and has realized it; then one is free from delusion regarding that dharma, or it can be called eradicating delusion. But other aspects still have things one does not understand; ignorance is immense. Even if one has realized the first, second, third, or fourth fruit of the Śrāvaka path, or the Bodhisattva fruits of the Mahāyāna, the delusion regarding worldly dharmas still exists, let alone supramundane dharmas. Because that delusion is too vast, we have only eradicated delusion in certain aspects. When one checks and finds that a particularly severe delusion is now absent, this is called being free from delusion; temporarily, this deluded thought and ignorance are absent.
"Free from delusion" also includes the two levels of suppression and eradication. What are suppression and eradication? For example, regarding the five hindrances (pañca nīvaraṇāni), first one subdues and suppresses the afflictions of the five hindrances, then the first dhyāna appears, after which one can gradually eradicate the five hindrances. This is the sequence. For example, regarding realizing the fruits (of enlightenment), there is understanding through study (解悟) and realization through practice (证悟). Realization through practice is called eradicating delusion; understanding through study is called being free from delusion. Mahāyāna's understanding the mind and seeing the nature (明心见性) is also like this: realization through practice is eradicating delusion; understanding through study is being free from delusion. After eradicating beginningless ignorance, there are still many other dharmas one does not understand; one is still not free from delusion regarding them, nor has one eradicated that delusion. Even great Bodhisattvas have much they do not understand about worldly dharmas; there is still ignorance. There is also much they cannot do regarding the Buddha Dharma.
Only when all Buddha Dharma is realized, and the ignorance regarding worldly dharmas is completely exhausted, is one a Buddha. Only a Buddha fully understands and can do all worldly dharmas; Bodhisattvas cannot. For example, some people realize the stages of Bodhisattvahood, but when dealing with a worldly matter, some still cannot handle it well. Even with supernatural powers, some things cannot be done. There is always something they do not understand. Regarding medicine, diet, physiology, psychology, etc., they are not fully proficient; they do not fully grasp the minds of sentient beings—all this is delusion.
Only by mastering the minds of sentient beings can one guide them, counteract their afflictions, and lead them to the path of liberation. If a Bodhisattva cannot do this, he lacks the ability to fully understand the thoughts of sentient beings, and the beings he leads also lack wisdom—all this is delusion. The wisdom of worldly dharmas and the wisdom of Buddha Dharma are interconnected. The higher the realization of Buddha Dharma wisdom, the more one masters worldly dharmas, and the less delusion one has.
Original Text: *"When the mind is concentrated, he knows the mind is concentrated."*
Explanation: When meditative concentration improves, and during contemplation practice one can achieve mental focus, one should know in the mind that the mental power is concentrated.
Now we discuss the issue of mental concentration. Before cultivating the Four Foundations of Mindfulness, the mind is scattered. When things from the east appear, the mind clings and sticks to them; when things from the west appear, the mind also clings and sticks to them; south, north, above, below, past, future—the mind sticks to and is bound by all objects. Sentient beings are all like this; the mental faculty (manas) roams very widely. When this object comes, the mind attaches to it; when that object comes, the mind also attaches to it. The mind is like an octopus, actually more scattered than an octopus—this is called scattering. Now, practicing concentration and contemplation, the mind is not scattered; it can gradually focus on one point, concentrate on one dharma. Concentration does not necessarily mean focusing on one dharma; two or three is also concentration. Originally scattered over ten or eight dharmas, now concentrated on two or three—the scope is much smaller—this is also called concentration.
When concentration is very good, one can simultaneously discern three or four objects; the mind is still concentrated and pure, concentration is quite good, and wisdom is also high. This cannot be generalized; it depends on the person. Some people concentrate on one dharma, yet their power of discernment is insufficient, wisdom is not very good; they cannot even do one thing well at a time. People with good concentration and wisdom can do five things at once very well, even six things—all can be done well. This is called seeing in all directions, hearing all sounds, being fully aware of everything, discerning clearly, and arranging everything properly. This is a person with very strong concentration and wisdom; only those who have cultivated concentration and wisdom life after life can do this. Otherwise, if you ask them to focus on one point, they can concentrate, but after concentrating, they cannot handle the task well—this is due to insufficient wisdom; although the mind is concentrated, wisdom is lacking.
When a certain matter appears, and the mind can concentrate when facing it, with some initial dhyāna, the conscious mind is not scattered. At this time, one should introspect and know; having a knowing mind is an awakening mind. The awakening mind means your mind is not scattered; thoughts can be grasped. This is the initial stage of practice.
Original Text: *"And when the mind is scattered, he knows the mind is scattered."*
Explanation: When the mind is scattered, one should know the mind is scattered.
Throughout the day, in all situations, facing objects, whether the mind is scattered or concentrated, one should have an illuminating mind, one should know. Knowing is the introspective reflection of the conscious mind, the reflective power of the conscious mind. When the conscious mind has reflective power, it has both concentration and wisdom. Deluded people's conscious minds lack reflective power; they do not even know what they themselves have done. They do not know what mental state they are in; the self-witnessing consciousness (svasaṃvitti) does not manifest. People with strong self-witnessing consciousness have high wisdom power. This wisdom power includes not only Buddha Dharma wisdom but also worldly wisdom. Worldly intelligent people know what they have done. After knowing, they contemplate whether they did right or wrong; they can correct mistakes promptly and maintain and develop what is right—this is a worldly intelligent person.
Those with wisdom in Buddha Dharma should have even stronger reflective power. Any thought arising in the present moment can be reflected upon, grasped, and one can adopt a correct and effective method to handle matters perfectly, dealing with human affairs and physical things very harmoniously. People without wisdom often lack the manifestation of the self-witnessing consciousness; when they are deluded, they do not know it in their minds and even think they are very smart and wise. One should know both when the mind is scattered and when it is concentrated. The Buddha tells us we should have this power of illuminating awareness, illuminating the thoughts arising in the mind at all times: whether there is greed, hatred, delusion or not, whether there is concentration or not, whether the mind is vast or narrow, whether it is elevated or low—all should be known.
Original Text: *"And when the mind is expansive, he knows the mind is expansive."*
Explanation: What is an expansive mind? "Expansive" (guǎng) refers to scope, meaning immeasurable, boundless dharmas. "Vast" (dà) generally refers to degree, but also has the meaning of scope. Our mind should be directed towards immeasurable, boundless dharmas; it should not cling to the small objects before us. The most expansive mind can encompass the worlds of the ten directions, the realms of the Buddhas of the ten directions, not the small realms of ordinary beings before us.
The matters considered in the mind should be how to become a Buddha, how to practice the Bodhisattva path, how to attain great liberation, considering the karmic results in future lives, the progress on the path in other Buddha lands, considering how in the future, life after life, to lead vast numbers of sentient beings together towards the path of Buddhahood and liberation, considering how to guide and receive more and more sentient beings. The mind should be directed towards these dharmas; this is expansive and vast, not just considering the gains and losses of the present. Considering the progressively higher Bodhisattva grounds in future lives, becoming a Dharma master in other Buddha lands in the future, or manifesting in countless Buddha lands as a Buddha to save people—considering such matters, the mind is truly expansive and vast.
A mind that is not expansive means only considering the trivial matters of present ordinary life: immediate benefits, benefits of wealth, benefits of family, benefits of reputation, benefits of wealth, sex, fame, food, and sleep—this mind is narrow. One should clearly know whether the present mind is expansive or narrow, what thoughts arise when encountering objects, and what the mental capacity is. After knowing, one realizes one's mind is too narrow, only concerned with one's own small benefits in the present, unable to consider other aspects.
After the mind becomes expansive, one can gradually subdue the inner mind, either intentionally, with measures, or unintentionally, without measures. Unintentional subduing without measures means the work done behind the scenes by the seventh consciousness, manas. All this is unknown to the sixth consciousness, consciousness. Manas contemplates silently in the background; after contemplating and understanding, it can change. Intentional subduing with measures means letting the conscious mind adopt certain counteracting methods. First, there must be knowing, then the next step of operation. Mental operation refers to introspection, illuminating awareness, taking measures, contemplation, giving rise to dhyāna and wisdom to solve problems—all are the subsequent work of the sixth and seventh consciousnesses.
Superficially, the visible work is done by consciousness—consciousness is thinking of ways to solve problems, contemplating how to counteract. Consciousness passes the contemplated problem to manas and then stops. Manas works in the background, unknown to others. After manas thoroughly considers the pros and cons of the matter, it makes a decision. Then the method emerges, and the six consciousnesses must follow it accurately. When manas contemplates and understands, the mind changes. When the object comes again, there are no afflictions.
Who decides not to be greedy and not to have afflictions? Manas decides. Why such a decision? Because manas has thought it through; it has been working hard in the background. Superficially, it seems consciousness only knows the mind is greedy and then seems to do nothing, but actually manas has been contemplating and deciding in the background. In summary, when encountering objects, whether the mind is expansive or narrow, the inner mind should be clear and bright; then the next step becomes easy.
