Commentary on the Samādhi Meditation Sūtra
Source Text: Question: How to eliminate the perception-thought of relatives? Answer: One should reflect thus: In the cycle of birth and death within the world, beings are drawn by their own karmic conditions. Who is truly a relative? Who is not? It is solely due to ignorance that one forcibly generates an attached mind, reckoning them as one’s own relatives. In past lives, non-relatives became relatives; in future lives, non-relatives will become relatives; in this life, they are relatives, but in the past, they were not. It is like birds roosting, gathering on a single tree in the evening; at dawn, they fly away, each following their own karmic conditions. Family members and relatives are likewise. Born in the world, each has their own distinct mind. When conditions converge, they are close; when conditions disperse, they become distant. There is no fixed reality. Through karmic causes and effects, they mutually draw close.
Explanation: Question: How to eliminate the perception-thought of longing for relatives? Answer: One should think thus: In the Saha world, within the cycle of birth and death, it is all the result of being pulled by one’s own karmic conditions. Who is a relative and who is not are both due to the cause of ignorance, forcibly clinging in the mind to them as one’s own kin. In past lives, they were not relatives; in this life, they have become relatives. In future lives, they will not be relatives; in this life, they are relatives, but in past lives, they were not. It is like birds gathering on a tree in the evening; in the morning, they each fly away following their conditions. Family members and relatives are also like this. Born in one world, each person has their own mind; they cannot be unified. When karmic conditions meet, they are relatives; when karmic conditions scatter, they become distant. There is no fixed, real karmic cause and effect that can make so-called relatives mutually close.
Source Text: For example, like dry sand, gathered by the hand’s grasping; due to grasping, it coheres; due to releasing, it scatters. Parents nurture their children; in old age, they should receive repayment. Children, having received the care and nurturing, should repay. If one complies with their wishes, they are relatives; if one opposes their wishes, they are enemies. Some relatives not only bring no benefit but instead cause harm. Some non-relatives not only cause no harm but bring great benefit. People generate affection due to conditions; affection, being conditioned, is also severed. For example, a painter creates an image of a woman and then becomes attached to it himself. This is also like that—one generates defilement-attachment oneself, becoming defiled-attached to external objects.
Explanation: For example, dry earth and sand are grasped by the hand into a lump; due to the condition of the hand grasping, they cohere together; when the condition of grasping ceases, the sand lump scatters. Parents, due to the cause of raising children, should receive repayment from their children in old age. Children, having received the kindness and nurturing of their parents, should repay this kindness. If one can comply with the other’s will, they are relatives; if one opposes the other’s will, they are enemies. Some relatives not only bring no benefit but are instead harmful; some people who are not relatives not only cause no harm but bring great benefit. People all generate affection due to certain conditions; since affection arises from conditions, when conditions cease, it is severed. For example, a painter paints an image of a woman, then becomes greedily attached to the image himself. Family members and relatives are also like this—all are generated from one’s own defiled-affectionate mind, becoming defiled-attached to external conditions.
Source Text: In past lives, you had relatives. What can they do for you in this life? You also cannot benefit past relatives. Past relatives cannot benefit you. Neither can benefit the other. Vainly thinking of them as relatives or non-relatives—within the world, indeterminacy is boundless. As the Arhat taught the newly ordained disciple who was attached to relatives: “Like a sick person vomiting food, yet still wanting to eat it back. You are like that. You have already left home; why do you still wish to cling with affection? Shaving the head and wearing dyed robes are the marks of liberation. You cling to relatives and cannot attain liberation; you are still bound by affection. The three realms are impermanent, revolving and unstable. Whether relatives or non-relatives—though they are relatives now, after a long time, they perish. Thus, sentient beings in the ten directions revolve; relatives are not fixed. They are not my relatives.”
Explanation: In past lives, you also had relatives; what can they do for you in this life? You also cannot benefit past-life relatives in any way; past-life relatives cannot benefit you either. Neither can benefit the other. Vainly thinking in the mind whether they are relatives or not is empty and without gain; within the world, indeterminate factors are immeasurable.
For example, an Arhat instructs a newly ordained disciple who still longs for relatives, saying: “Like a person with an upset stomach vomiting food, yet still wanting to eat it back—you are like that. You have already left home; why do you still crave affection for relatives? Shaving the hair and beard and wearing dyed robes are the marks of liberation; you cling to relatives and cannot attain liberation; you are still bound by craving. The world of the three realms is all impermanent dharmas, revolving in birth and death without fixity; whether relatives or non-relatives is indeterminate. Although they are relatives in this life, after a long time, they are not.” Therefore, it is said that sentient beings in the ten directions revolve in birth and death; relatives are not fixed, so they are not relatives.
Source Text: When a person is about to die, they are without mind, without consciousness, staring straight ahead without turning, breath stops, life ceases—like falling into a dark pit. At that time, where are the relatives and family members? If at birth, past-life non-relatives forcibly came together to become relatives; when about to die, they are again non-relatives. Reflecting thus, one should not cling to relatives. For example, when a person’s child dies, the parents in three places all weep simultaneously: deceiving the parents, wife, and children in the heavens; deceiving those in the human realm; deceiving the parents among the nagas. Through such various correct contemplations, eliminate the perception-thought of relatives.
Explanation: When a person is about to die, they are without consciousness, gaze fixed and unmoving, breath ceases, life ends—like falling into a dark pit. At this time, where are your family members and relatives? If, at the moment of birth, past-life non-relatives forcibly gathered together to become relatives, then at the time of death, they are again non-relatives. Reflecting thus, one should no longer cling to relatives. For example, when a person dies young, parents in three places all weep simultaneously: the parents, wife, and children in the heavens are deceived; those in the human realm are deceived; the parents among the nagas are also deceived. Through such various correct contemplations, one can eliminate the perception-thought of relatives.
Source Text: Question: How to eliminate the perception-thought of homeland? Answer: If a practitioner thinks: “This land is prosperous, joyful, safe, and secure, with many good people,” they are constantly pulled away by the rope of homeland-perception to places of transgression. The perceiving mind is like this. A wise person should not think of or cling to it. Why? Because homelands have various faults: burned by calamities, changed by the turning of seasons; there is also famine, bodily exhaustion, etc. All homelands lack eternal peace.
Explanation: Question: How to eliminate the perception-thought of homeland and dwelling? Answer: If a practitioner mentally dwells on thoughts like “this land is rich, safe, joyful, with many good and virtuous people,” then they are constantly pulled by the rope of homeland-perception, bound and led to places of transgression. The perceiving mind binds people like this. If one is wise, they should not dwell on thoughts of the homeland. Why should one not dwell on thoughts of the homeland? Because the homeland has various transgressions and faults, such as being burned or changing due to the turning of karmic epochs; there are also times of famine when people starve, bodies become weak and powerless, and so forth. All lands in the world lack beings who are eternally joyful.
Source Text: Furthermore, the sufferings of old age, sickness, and death exist in no land without. From the bodily suffering here, going to that place brings bodily suffering there. All homelands one goes to are without exception suffering. Suppose there is a land safe, secure, prosperous, and joyful, yet with afflictions, the mind produces suffering and distress—this is not a good land. A land that can eliminate mixed evils, that can weaken the bonds and defilements, causing the mind not to be distressed—this is called a good land.
All sentient beings have two kinds of suffering: bodily suffering and mental suffering. They constantly have distress and suffering. There is no land without these two afflictions. Furthermore, some lands are bitterly cold; some lands are extremely hot; some lands suffer famine; some lands have much illness; some lands have many thieves; some lands have unjust royal laws. With such various evils of lands, the mind should not cling. Through such correct contemplation, eliminate the perception-thought of homeland.
Explanation: Furthermore, the sufferings of birth, old age, sickness, and death exist in no land without. Removing bodily suffering from one world, going to another world brings bodily suffering again; no land is without suffering. Suppose there is a safe and joyful land, but one’s own mind has afflictive bonds, one will still produce suffering and distress; therefore, this land is also not a good land. A land that can eliminate mixed evil karmic actions, that can cause sentient beings to weaken the bonds of greed, hatred, and delusion, so that sentient beings’ minds are free from harm—this is a good land.
All sentient beings have two kinds of suffering: bodily suffering and mental suffering; therefore, they constantly have distress and suffering. There is no land where sentient beings lack these two sufferings. Furthermore, some lands have extremely cold weather, some lands have extremely hot weather, some lands have famine, some lands have many disasters and illnesses, some lands have many thieves and robbers, some lands have unreasonable state laws—there are such various faults and evils of lands; therefore, the mind should not dwell on thoughts of the homeland. Through such correct reflection and contemplation of the homeland, one can eliminate the perception-thought of homeland and dwelling.
Source Text: Question: How to eliminate the perception-thought of immortality? Answer: The practitioner should be taught: Whether born into a good family, or a descendant of a clan with surpassing talent, skill, power, or influence—do not think of any of it. Why? Because at the time of death for all, it does not consider youth or age, nobility or baseness, talent, skill, power, or influence. This body is the gathering cause of all sorrows and distress. If, relying on seeing oneself as having some lifespan, one thinks to attain peace—this is a foolish person. Why? Because sorrow and distress depend on these four elements. The four elements create form like four poisonous snakes, mutually incompatible. Who can attain peace? The expectation that the outgoing breath will return is unreliable.
Explanation: How to eliminate the perception-thought of hoping never to die? Answer: Practitioners should be instructed: If born into a good family, if the descendants of this family lineage have talent, skill, or influence surpassing others—do not mentally dwell on any of this. Why not dwell on it? Because at the time of death for all beings, regardless of whether you are old or young, poor or rich, noble or base, talented, skilled, or influential—all must die. This aggregate-body is the gathering place of causes and conditions for all sorrows, distresses, and sufferings. Therefore, if one thinks that living a little longer will bring peace and happiness, that is a foolish person. Why say this? Because the causes and conditions for sorrow and distress depend on the four great elements; the four great elements create the body of form, like four poisonous snakes together, mutually discordant—who can attain peace? This breath goes out; expecting it to come back in is unreliable.
Source Text: Furthermore, when a person sleeps, expecting to surely awaken—this is hard to trust. From conception to old age, the matter of death constantly approaches. Seeking the time of death, yet saying one will never die—how can this be trusted? For example, a murderous thief draws his sword and nocks his arrow, constantly seeking to kill people, without a mind of compassion. The power of death in human life is the greatest; nothing surpasses it. The strength of death is great: even the most supreme person of past times could not escape this death. Now, there is also no person of great wisdom who can overcome death. It cannot be avoided through soft words and pleas, nor through clever speech and deception. Neither can it be warded off by upholding precepts or vigorous effort. Therefore, one should know that humans are constantly imperiled and fragile, not to be relied upon. Do not believe in reckoning oneself as permanent, thinking “I will live long.” These thieves of death constantly seize people away, not waiting until old age before killing.
Explanation: Furthermore, after a person falls asleep, wanting to be sure to wake up—this is also hard to predict. From conception and birth to old age, the troublesome matter of death constantly arises. When it’s time to die, one often hopes not to die—how is this credible? For example, a murderous thief draws his sword and sets his arrow, constantly seeking to kill, without a mind of compassion—the thief of death is also like this. People living in the world, the power of death is the greatest; nothing is stronger than the power of death. Just as the most supreme person of past times could not escape death, even now there is no person of great wisdom who can overcome death. Because death is not something you can obtain through soft words and pleas, nor can it be avoided through clever deception, nor can it be resisted through precept-keeping and vigorous practice. Therefore, one should know that people are extremely imperiled and fragile, not to be relied upon; do not trust the expectation that one can live long, that one can live for a very long time. The thieves of death constantly seize people away, not waiting until old age before killing them.
Source Text: As the Arhat taught disciples afflicted by perceptions: “Why do you not know to be weary of the world and enter the Path? Why produce this perception? Some die before being born; some die at birth; some while nursing; some when weaning; some in childhood; some in prime of life; some in old age. In all times, the dharma-realm of death intervenes. It is like tree flowers: some fall when blooming; some fall when fruiting; some fall when unripe. Therefore, know to diligently seek the Path of peace.”
Explanation: As the Arhat taught disciples afflicted by the thief of perception-thought: “Why do you not know to be weary of the world and quickly enter the Path? Why do you always have the perception-thought of hoping not to die, to live long without aging? Some die before being born; some die just after birth; some die while still nursing; some die when just weaned; some die in childhood; some die in their prime; some die in old age. At all times, the time of death is indeterminate. It is like flowers on a tree: some fall when blooming; some fall when fruiting; some fall before ripening. Therefore, one should diligently practice vigor, seeking the true Path of peace.”
Source Text: Dwelling with the great thief of power is unreliable. This thief, like a tiger, skillfully conceals itself. Thus, the thief of death constantly seeks to kill people. All that is in the world is empty like water bubbles. How can one say, “Wait for the time to enter the Path”? Who can guarantee that you will surely grow old and be able to practice the Path? For example, a large tree on a dangerous bank: above, great wind; below, great water eroding its roots and soil—who would believe this tree can endure long? Human life is also like this; not a moment is reliable. The father is like the grain seed; the mother is like good soil. Past karmic causes and conditions, sin and blessing like rain and dew. Sentient beings are like grain; birth and death are like harvesting.
Explanation: Dwelling together with the great thief of death-power is not to be trusted. This thief, like a tiger, skillfully hides its own form-body; thus, the thief of death constantly seeks to kill people. All that is in the world is empty like water bubbles; how then can one say to practice the Path at a certain time? Who can guarantee that you will surely live to old age, only then able to practice the Path? For example, a large tree on a dangerous cliff: above, great winds blow; below, great waters erode the soil at its roots—who can believe this tree can long endure? Human life is also like this; there is not a moment that can be trusted. The father is like the grain seed; the mother is like good soil; the karmic causes and conditions of past sins and blessings are like rain and dew, only then is there human life. Sentient beings are like grain; birth and death are like the harvest.
Source Text: Various heavenly sons, human kings with wisdom and virtue—like a heavenly king assisting heaven, fighting to defeat the armies of the Asuras, experiencing various pleasures, extremely lofty and bright—yet still sink into darkness. Therefore, do not trust those who say, “My life is still strong: today I will do this; tomorrow I will do that.”
Through such correct contemplation of various aspects, eliminate the perception-thought of immortality. Thus, first eliminate coarse thought-perceptions; afterward, eliminate subtle thought-perceptions. The mind becomes pure, giving rise to the correct Path. All bonds and defilements are exhausted. From this, one attains the place of peace. This is called the fruit of leaving home. The mind attains freedom.
Explanation: The various wisdom and virtue of heavenly sons and human kings are like the Trayastrimsa Heaven King leading the devas to defeat the Asura army—experiencing various pleasures, displaying extremely high and brilliant wisdom—yet they still sink into the dark pit. Therefore, do not trust those whose lives are still strong when they say, “Today I will do this; tomorrow I will do that.”
Through such various correct reflections and contemplations, one can eliminate the perception-thought of wanting immortality. Thus, first eliminate coarse perceptions, then eliminate subtle perceptions. After the mind is purified, one can realize the fruit of the Path; all afflictive bonds and defilements can be destroyed. From then on, one reaches the place of peace; this is the fruition of leaving home, the mind attaining great freedom.
Source Text: The three karmas attain supreme purity. One no longer undergoes rebirth. Reading various sutras, extensive learning—at that time, one attains the fruit of retribution. Having attained this, one does not vainly destroy the armies of Mara but attains the foremost, courageous renown. Being taken away by afflictions within the world is not called strength. Being able to destroy the thieves of afflictions, extinguish the three poisons of fire, attain coolness, joy, and purity—peacefully resting on a high pillow in the grove of Nirvana. With various samadhis, the faculties, powers, and seven factors of enlightenment—cool breezes arise from all directions. Contemplating sentient beings drowning in the sea of the three poisons—with such sublime power and virtue, only then is it called strength. With such scattered thoughts, one should practice Anapana (mindfulness of breathing), study the six dharmas, and sever all thought-perceptions. Therefore, practice mindfulness of counting the breath.
Explanation: The actions of body, speech, and mind all reach the utmost purity; there is no need to undergo rebirth. Because there is no attachment to dharmas of the three realms, no grasping, the karma of the three realms is eliminated; without karma, there is no rebirth. Reading various sutras, studying extensively—when practiced to a certain degree, one attains the karmic fruition of practice. When the fruition is attained, severing greed and hatred, one can destroy the armies of Mara, subdue Mara, and attain the name of foremost courage. Living in the world, bound by afflictions, is not called being a powerful champion. Being able to destroy the thieves of afflictions, extinguish the fires of the three poisons of greed, hatred, and delusion, attain a mind of coolness and stillness, dwell peacefully in the grove of Nirvana, rest without worry, possess various samadhis, perfect the five faculties, five powers, and seven factors of enlightenment, and still contemplate and pity sentient beings drowning in the sea of the three poisons—with such majestic virtue and sublime power, only then is it called courage.
If there are various scattered thoughts, one should practice Anapana (mindfulness of breathing), study the six wonderful dharmas to sever numerous perception-thoughts; therefore, it is said one should practice mindfulness of counting the breath.
Source Text: Question: If in other practices like impurity contemplation, Buddha-recollection, or the four immeasurables, one can also sever thought-perceptions, why practice counting the breath alone? Answer: Other contemplation methods are broad and hard to lose focus; counting the breath is focused and easily shifts. For example, herding cattle: because cattle are hard to lose, guarding them requires little effort. Like herding monkeys, easily lost, guarding them requires much effort. It is also like this. In counting the breath, the mind counting cannot have other thoughts even for a moment. A moment of other thought and one loses the count. Therefore, initially severing thought-perceptions should be done through counting the breath.
Explanation: Question: If one uses other methods like impurity contemplation, Buddha-recollection, or the four contemplation methods to sever thought-perceptions, why only learn the counting breath method? Answer: The other contemplation methods are slow, difficult for removing perceptual afflictions; the counting breath method is fast, perception-thoughts are easily transformed. For example, herding cattle: because cattle don’t run around, they are easy to guard, requiring little effort; if herding monkeys, monkeys easily run everywhere, so one must expend more effort watching them. The counting breath method is also like this; when counting the breath, the mind counting cannot think of other things for even an instant, otherwise one forgets the count; one must apply more effort, concentrate solely on counting the breath, without scattered thoughts. Therefore, initially severing thought-perceptions should use the counting breath method.
Source Text: Having attained the counting method, one should practice the following method: sever all thought-perceptions. When the in-breath ends, follow it—do not count “one.” When the out-breath ends, follow it—do not count “two.” It is like a debtor followed closely by the creditor, never parting at first. Reflect thus: Is this the in-breath or the return? The out-breath is different. The out-breath is the return; the in-breath is different. At this time, know the in-breath is different, the out-breath is different. Why? Because the out-breath is warm; the in-breath is cold.
Explanation: After counting the breath until the mind quiets down and the count is not disordered, one should practice the following-breath method to sever perception-thoughts. The following-breath method is: when the in-breath ends, follow the breath’s movement—do not count “one” anymore; when the out-breath ends, follow the breath’s movement—do not count “two” anymore. It is like a debtor (the in-and-out breath) followed closely by the creditor (the mind).
Following the in-breath and out-breath, reflect and discern whether it is now in-breath or out-breath, what the difference is between in and out breath, whether it is now out-breath or in-breath, and what other differences there are. At this time, one should know the in-breath differs from the out-breath, the out-breath differs from the in-breath. How does one know they are inconsistent? Because the out-breath is warm, the in-breath is cold.
Source Text: Question: In-breath and out-breath are one breath. Why? Because after the out-breath, there is again the in-breath. For example, holding water: the water becomes warm; spitting it out, the water becomes cold. Cold water can become warm again; warm water can become cold again. Answer: It is not so. Due to the mind’s movement, there is breath out; after going out, it ceases. The nose and mouth draw in the external, then there is breath in; after entering, the breath ceases. There is neither carrying out nor carrying in. Furthermore, for the young, the strong, and the old: for the young, the in-breath is long; for the strong, in-breath and out-breath are equal; for the old, the out-breath is long. Therefore, it is not one breath.
Explanation: Someone asked: One in-breath and one out-breath together constitute one respiration. Why say this? Because after the out-breath, there is still the in-breath; the out-breath has not ended. For example, holding water in the mouth warms it; spitting it out cools it; cold water can become warm again; warm water can become cold again. Answer: It is not so; when the mind moves, there is breath going out; after going out, the breath ceases. The nose and mouth inhale external air, then there is breath coming in; after coming in, the breath ceases. There is absolutely no breath going out again or coming in again. Furthermore, the in-and-out breath conditions of children, adults, and the elderly are all different: children’s in-breath is longer than the out-breath; adults’ in-breath and out-breath are the same length; the elderly’s out-breath is longer than the in-breath. Therefore, it is said in-and-out breath is not one breath-pulse, not one respiration.
Source Text: Furthermore, wind arises near the navel, continuously similar. The breath goes out to the edge of the mouth and nose; after going out, it ceases. For example, wind in a bellows: when opened, it ceases. If, due to the condition of the mouth and nose drawing it, then wind enters—this arises from a new condition. For example, a fan: with the combination of various conditions, there is wind. At this time, know that the in-breath and out-breath exist due to conditions—empty, deceptive, unreal, impermanent, arising and ceasing.
Explanation: Furthermore, when the wind near the navel moves, it continuously expels upward—this is the out-breath. When it reaches the mouth and nose, once expelled, it ceases and is gone. For example, wind in bellows: when the bellows are opened, the wind ceases. If one uses the mouth and nose to draw the wind, the wind enters the nose; then the in-breath arises due to a new condition. For example, a fan, because multiple conditions combine, produces wind. Reflecting and contemplating this, at this time one knows that in-breath and out-breath are all conditioned phenomena, dharmas born from conditions, empty, deceptive, unreal, impermanent, and changing.
Source Text: Reflect thus: The out-breath exists due to the condition of the mouth and nose drawing it; the in-breath exists due to conditions. The mind’s movement causes it to arise. But the deluded do not know, thinking it is “my breath.” Breath is wind, no different from external wind. Earth, water, fire, and space are also like this. These five great elements, through conditions combining, give rise to consciousness. Consciousness is also like this, not “mine.” The five aggregates, twelve sense bases, eighteen elements—all are likewise.
Explanation: One should reflect thus: The out-breath exists due to the condition of the mouth and nose expelling it; thus the in-breath exists due to conditions; it is all due to the mind’s fluctuations producing the phenomenon of in-and-out breath. Yet the deluded mind does not know this, thinking that the in-and-out breath is one’s own breath-pulse.
So-called breath is wind, no different from the wind outside the body. The earth, water, fire, and space within the body are also like this, no different from those outside the body. When the conditions of these five great elements combine, the six consciousnesses are born, because the five great elements can form sights, sounds, smells, tastes, and touches; when the six dusts appear, the six consciousnesses will arise due to the sense faculty contacting the dust. Therefore, the six consciousnesses are also born from conditions, not “mine” (the manas, the seventh consciousness). The five aggregates, twelve sense bases, and eighteen elements are also like this—born from conditions, not “mine” (the manas).
Source Text: Knowing thus, follow the breath in and out—thus it is called “following.” Having attained the following method, one should practice the stopping method. The stopping method: When counting exhausts the mind, fix the attention at the wind gate, mindful of the in-breath and out-breath.
Question: Why stop? Answer: To sever all thought-perceptions; to prevent the mind from scattering. When counting and following the breath, the mind is unsettled; the mind is very agitated. Stopping makes the mind leisurely with few tasks. Because the mind abides in one place, mindful only of the breath’s coming and going. For example, like a gatekeeper standing by the gate, watching people enter and exit. Stopping the mind is also like that: knowing when the breath goes out, from the navel, heart, chest, throat to the mouth and nose; when the breath enters, from the mouth and nose, throat, chest, heart to the navel. Thus fixing the mind in one place is called stopping.
Explanation: Knowing thus, the mind follows the breath in and out; this is called following the breath. After practicing the following-breath method, one should practice the stopping-breath method. The stopping-breath method is: after counting and following the breath for a period of time, the mind feels fatigued and does not want to move; then fix all attention at the point where the wind-breath enters and exits, focus the mind solely on the in-and-out breath without moving, no longer following the breath’s movement.
Someone asked: Why fix the mind on the in-and-out breath? Answer: To sever thought-perceptions and prevent the mind from scattering. When counting and following the breath, the mind still moves, drifts, and is agitated. Fixing the mind on the point where the breath enters and exits, the mind is leisurely, with fewer tasks required. Because the mind abides in one place, paying attention only to the condition of the breath’s movement, with no other matters, the mind easily stops, and samadhi deepens. For example, a gatekeeper stands by the gate watching people come and go; without needing to move about, the mind can settle. Fixing the mind on the breath’s movement is also like this: knowing when the breath goes out, it starts from the navel and gradually moves upward, passing the heart, chest, and throat, then to the mouth and nose-tip; when the breath enters, it starts from the mouth and nose-tip, to the throat, passing the chest and heart, finally reaching the navel. Thus, the mind is fixed in one place; this is called stopping the breath.
Source Text: Furthermore, while abiding in the stopping method, contemplate the arising and ceasing differences of the five aggregates during the in-breath; contemplate the arising and ceasing differences of the five aggregates during the out-breath. Thus, when the mind scatters, eliminate it. Single-mindedly contemplate, causing the contemplation to grow. This is called the contemplation method.
Abandoning the wind gate abode, depart from coarse contemplation methods. Departing from coarse contemplation methods, know the breath is impermanent. This is called turning contemplation. Contemplate the five aggregates as impermanent; also be mindful of the in-breath and out-breath arising and ceasing impermanently. See the initial breath: it comes from nowhere. Next, contemplate the later breath: it also leaves no trace. It exists due to conditions combining; ceases due to conditions dispersing. This is called the turning contemplation method.
Explanation: Furthermore, in the practice of the stopping-breath method, one must abide in contemplation, observing the arising, ceasing, and variations of the five aggregates during the in-breath; observing the arising, ceasing, and variations of the five aggregates during the out-breath; thus, one can eliminate scattered thoughts. Then contemplate single-mindedly, causing the contemplation to gradually deepen; this is called the fourth contemplation method.
Abandoning the point where the breath enters and exits (the mouth and nose) and dwelling on the breath, depart from coarse contemplation methods. After departing from coarse contemplation methods, know that the breath is impermanent; this is the fifth turning-contemplation. Contemplate the five aggregates as impermanent, also mindful of the in-breath and out-breath arising and ceasing impermanently; see that the first breath comes from nowhere; then observe the subsequent breath also leaves no trace; both are in-and-out breaths that appear only due to conditions combining; when conditions disperse, they cease. This is the turning-contemplation method.
Source Text: Eliminating the five hindrances and all afflictions. Though one first attained stopping, contemplating afflictions as impure, the mind was mixed. Now, with this pure dharma, the mind alone attains purity. Furthermore, previous contemplation was like the practice of non-Buddhist paths: mindful of breath in and out. Now, the path without outflows is like practicing wholesome conditioned paths. This is called pure.
Furthermore, initially, contemplate the stopping part of mindfulness of the body. Gradually, all mindfulness of the body stops. Next, practice the stopping of mindfulness of feeling. Within this, it is not pure; the path without outflows is distant. Now, within the stopping of mindfulness of dharmas, contemplate the sixteen aspects; be mindful of the in-breath and out-breath; attain the warmth, summit, patience, and supreme worldly dharmas; the patience of suffering dharmas, up to the exhaustion of knowledge of the non-learner. This is called pure.
Explanation: Continue practicing; as samadhi and contemplation deepen, gradually eliminate the five hindrances of greed, hatred, sleepiness, restlessness, and doubt, along with all afflictions. Although one first attained stopping and could contemplate afflictions as impure mental defilements, now attaining this pure dharma, the mind becomes pure. Furthermore, the previous method of observing the arising and ceasing variations of the in-and-out breath was a similar path-practice, the thought on the movement of the breath, not yet ultimate, not having reached the outflow-free state. Now the outflow-free path being practiced subdues afflictions; it is a similar path-practice, a wholesome conditioned dharmic path; this is called the sixth pure gate.
Furthermore, initially contemplating the impurity of the form-body, after the mind stops on mindfulness of the body, gradually all thoughts of the body being pure cease; the impurity contemplation of the body is accomplished. Next, practice causing the mind to stop on feeling, contemplating feeling as suffering; feeling is also impure, still far from the outflow-free path. Now practice mindfulness of dharmas, cause the mind to stop, realize the selflessness of dharmas, contemplate the sixteen aspects, successively attain warmth, summit, patience, supreme worldly dharmas, the patience of suffering dharmas, etc., up to realizing the fourth fruit of non-learner, having the wisdom to extinguish the five-aggregate body, escape samsara, attain liberation—this is the pure contemplation method.
Source Text: In these sixteen parts, the initial is the in-breath part. There are six kinds of Anapana practice. The out-breath part is also like this. Single-mindedly mindful of the breath coming in and out, whether long or short. For example, a person fleeing in terror up a mountain, or carrying a heavy load, or ascending breath—such cases have short breath. If a person is exhausted and then finds rest and joy, or gains profit, or is released from prison—such cases have long breath. All breath follows two states: the long state or the short state. Therefore, it is spoken of as long breath or short breath.
Explanation: Among these sixteen practice methods, the first is the mindfulness of in-breath method, with six Anapana practice stages; the mindfulness of out-breath also has six practice stages. Finally, one attains warmth, summit, patience, supreme worldly dharmas, severs the view of self, and attains the fruit. In practice, single-mindedly observe whether the breath is long or short during in and out. For example, when a person flees in terror, climbs a mountain, carries a heavy load, or the breath moves from below upward, the breath is short. If a person is extremely fatigued and finds rest and joy, or gains profit as if released from prison, the breath is long. All breath exists following two states: either long or short; therefore, breath is divided into two kinds: long breath and short breath.
Source Text: Within this, also practice the six things of Anapana. Be mindful of all breaths pervading the body. Also be mindful of breath coming in and out. Completely observe all out-breaths and in-breaths within the body. Perceive pervading the entire body, even to the toes, pervading all pores, like water entering sand. Perceive the breath going out, knowing it moves from the feet to the hair, pervading all pores, also like water entering sand.
For example, a bellows: wind entering and exiting fills it completely. Wind entering and exiting the mouth and nose is also like that. Observe the body pervaded; see the wind’s path, like pores in a lotus root, or like a fishnet. Furthermore, the mind is not solely at the mouth and nose observing the breath coming in and out. At all pores and the nine orifices, also see breath entering and exiting. Therefore, know breath pervades the entire body. Eliminating all bodily activities, also be mindful of the in-breath and out-breath.
Explanation: Observing the breath, one must also practice the six Anapana dharmas in sequence, observing all breath pervading the entire body. Observing whether the breath is going out or coming in, observe all out-breaths and in-breaths throughout the body; the mind’s perception must also pervade the entire body; wherever the breath moves, it must be perceived, from head to toes, all pores of the entire body must be perceived, like water soaking into sand, moistening every grain. When the breath goes out, it must also be perceived; the breath moves from the toes to the hair, and all pores of the entire body must be perceived, just like water soaking into sand, reaching every grain.
For example, a bellows: wind entering and exiting fills it completely; the wind entering and exiting the mouth and nose is also like that, filling the entire body. Observe that the entire form-body is pervaded by the movement of wind; the body is like the holes in a lotus root, also like a fishing net, with wind-breath freely entering and exiting. Furthermore, the mind should not only observe the movement of the breath at the mouth and nose; at all pores of the body and the nine orifices of the body, one must also observe the out-breath and in-breath. Therefore, one can know that breath pervades all places of the entire body; when the body ceases behavioral actions, at this time, one should still continue to observe the in-and-out breath.
Source Text: When first learning the breath, if the body is lazy, sleepy, or heavy, completely abandon it. The body becomes light and soft. Following the mind of samadhi, receive joy. Also be mindful of breath coming in and out. Eliminate laziness, sleepiness, and mental heaviness; attain mental lightness and softness. Following the mind of samadhi, receive joy. Furthermore, having previously attained the stopping of mindfulness of the body, now further attain the stopping of mindfulness of feeling. Having known the true reality of the body, now wishing to know the true reality of mind and mental dharmas, therefore receive joy. Also be mindful of breath coming in and out with delight. Also, through mindfulness of breath coming in and out, cause joy to increase. This is called bliss.
Explanation: Initially practicing the six contemplation methods of counting the breath, if the form-body is lazy, indolent, sleepy, and heavy, when samadhi arises, all can be eliminated and abandoned. After these conditions are eliminated—sleepiness reduced, heavy body becoming agile, the body becomes light and relaxed; as samadhi strengthens, the mind becomes increasingly tranquil and joyful. When practicing the mind following the breath in and out, one can eliminate extreme laziness and sleepiness in the body; the mind becomes light and relaxed; because samadhi deepens, the mind becomes increasingly joyful.
Furthermore, when the in-breath stops during mindfulness of the body, attaining mindfulness of the body, further practice stopping feeling during the in-breath. Attaining mindfulness of feeling, having already attained the stillness of mindfulness of the body, now further practice attaining the stopping of feeling, the mind will be very joyful. In mindfulness of body stopped, knowing the true reality of the body as empty, one truly attains joy. Furthermore, having known the true reality of the form-body, now wishing to know the true reality of the mind-consciousnesses, therefore the mind experiences joy. The mind also follows the coming and going of the breath, generating delight; the mind also follows the coming and going of the breath, causing joy to increase; this is bliss.
Source Text: Furthermore, joy arising in the initial mind is called “joy.” Later, joy pervading the body is called “bliss.” Furthermore, the bliss-feeling in the first and second dhyanas is called “joy.” The bliss-feeling in the third dhyana is called “bliss-feeling.” Experiencing all mental activities, also be mindful of breath coming in and out. The dharmas of mental arising and ceasing; the mind’s defiled dharmas and undefiled dharmas; the mind’s scattered dharmas and collected dharmas; the mind’s correct dharmas and wrong dharmas—such mental characteristics are called mental activities.
Explanation: Furthermore, in the initial dhyana, joy arising in the mind is called “joy”; later, joy pervading the entire body is called “bliss.” Furthermore, the bliss-feeling in the first and second dhyanas is called “joy”; the bliss-feeling in the third dhyana is called “bliss-feeling.” Experiencing all mental activities, also observe the coming and going of the breath; observe the arising and ceasing nature of various mental activities; observe the defiled and undefiled nature of the mind; observe the scattered and concentrated mind; observe whether the mind is correct or wrong; such mental characteristics are mental activities.
Source Text: When the mind generates joy, also be mindful of breath coming in and out. Previously, joy arose spontaneously, not intentionally made. The mind intentionally generates joy. Question: Why intentionally generate joy? Answer: To cure two kinds of mind: either scattered mind or collected mind. Thus, through such mental activity, one emerges from afflictions. Therefore, mindful of the dharma, the mind generates joy. Furthermore, if the mind is not joyful, urge it to become joyful. When the mind is made to collect, also be mindful of breath coming in and out. If the mind is unsettled, forcibly subdue it to make it stable. As the sutra says: A stable mind is the Path; a scattered mind is not the Path.
When the mind seeks liberation, also be mindful of breath coming in and out. If the intention does not liberate, forcibly subdue it to liberate. For example, a sheep entering a burr patch: burrs attach to its body; a person gradually removes them. Seeking liberation from all afflictive bonds is also like this. This is called the stopping of mindfulness of the mind, seeking liberation.
Explanation: When the mind is joyful, one must also observe the coming and going of the breath; the joy first experienced arises spontaneously, not through deliberate intention; the mind deliberately generates joy. Someone asked: Why deliberately generate joy? Answer: To cure two kinds of mind: one is the scattered mind, the other is the collected mind. Thus curing the mind like this, one can eliminate afflictions; therefore, mindful of the out-breath and in-breath method, the mind generates joy. Furthermore, if the mind is not joyful, one should urge oneself to generate joy. When the mind is concentrated, also be mindful of the out-breath and in-breath; if the mind is unsettled, forcibly subdue it to stabilize it. As the Buddha Sutra says, a stable mind is the Path; a scattered mind is not the Path.
When the mind seeks liberation, also be mindful of the out-breath and in-breath. If the mind does not wish to be liberated, forcibly subdue it to liberate the mind. For example, a sheep enters a burr patch with hard thorns; burrs cover its body; the owner must gradually pull the sheep out of the patch. When seeking liberation, afflictive bonds bind body and mind; one must also gradually pull body and mind out from the bonds of afflictions. This is called stopping the mind’s thoughts to seek liberation.
Source Text: Contemplate impermanence, also mindful of breath coming in and out. Contemplate all dharmas as impermanent, arising and ceasing, empty, without self. When arising, all dharmas arise empty; when ceasing, all dharmas cease empty. Within this, there is no male, no female, no person, no doer, no receiver. This is called following the contemplation of impermanence. Contemplate conditioned dharmas as emerging and scattering, also mindful of breath coming in and out as impermanent. This is called “emerging and scattering.” All conditioned dharmas emerge in the present life, gathered from past causes and conditions combining; scattered due to causes and conditions deteriorating. Thus following contemplation is called the contemplation of emerging and scattering.
Explanation: When contemplating the impermanent dharmas, also simultaneously observe the out-breath and in-breath; contemplate all dharmas as impermanent, arising, ceasing, empty, selfless. When arising, the empty nature of dharmas arises; when ceasing, the empty nature of dharmas ceases; within this arising and ceasing phenomenon, there is no male, no female, no person, no doer, no receiver—this is called following the contemplation of impermanence. When contemplating the arising and scattering of conditioned dharmas, also observe the impermanence of the in-breath and out-breath; this is called the emerging and scattering contemplation.
All conditioned dharmas arise in the present world due to the karmic causes and conditions of past lives combining; when causes and conditions scatter and deteriorate, all conditioned dharmas scatter. Thus following contemplation is called the contemplation of the arising and scattering of dharmas.
Source Text: Contemplate separation from desire-bondage, also mindful of breath coming in and out. The mind separated from all bonds—this dharma is foremost. This is called following the contemplation of separation from desire. Contemplate exhaustion, also mindful of breath coming in and out. Wherever the suffering of all bonds exists, exhausted in that place—that place is peaceful. This is called following the contemplation of exhaustion. Contemplate relinquishment, also mindful of breath coming in and out. Relinquishing all defiled-love afflictions, the body and mind’s five aggregates, all conditioned dharmas—this is the foremost peace. Such contemplation is called following the mindfulness of dharmas contemplation. This is called the sixteen parts.
Explanation: When contemplating the mind separating from the bonds of desire, also observe the in-breath and out-breath. The dharma-gate that can cause the mind to separate from all afflictive bonds is the foremost dharma-gate. This is following the contemplation of separation from desire. When contemplating the exhaustion of all afflictive bonds, also observe the in-breath and out-breath. In the manifestation of all dharmas, the suffering of all afflictive bonds is exhausted; the place where all dharmas manifest is the place of peace—this is called following the contemplation of the exhaustion of afflictions. When contemplating the relinquishment of afflictions, also observe the out-breath and in-breath; when all defiled love-attachment to the five-aggregate body and mind and conditioned dharmas are relinquished, it is the foremost peace. Such contemplation is called the following mindfulness of dharmas contemplation gate.
The above is the sixteen contemplation dharmas.
