Samyuktāgama (347), Part 5

(5) Original Text:

The Buddha said to Susima: "For one who knows thus and sees thus, is there liberation from sensual desires, unwholesome states, even to the extent of realizing it personally, dwelling having fully attained it?" Susima replied to the Buddha: "No, Venerable Sir." The Buddha said to Susima: "This is called first knowing the stability of phenomena (dharma-sthiti), afterwards knowing Nirvana. Those virtuous men, dwelling alone in a secluded place, diligently contemplate with unwavering diligence. Freed from the view of self, they do not give rise to the taints; their minds are well liberated." When the Buddha had spoken this discourse, the Venerable Susima became free from dust and defilement, and attained the purified Dharma-eye.

Explanation: The Buddha asked Susima: Does merely having such knowledge and insight mean one has already abandoned sensual desires and unwholesome states, even to the point of personally realizing it and dwelling securely and fully in the Dharma? Susima replied: No, Venerable Sir. The Buddha told Susima: The principle I have explained can be realized; this is first knowing the stability of phenomena, afterwards knowing Nirvana. The virtuous men, with their minds, are able to diligently contemplate alone in a quiet place, dwelling diligently without negligence. Freed from the view of self, they do not give rise to the taints; their minds are well liberated. After the Buddha finished speaking this sutra, Susima became free from dust and defilement, attaining the purified Dharma-eye.

In this passage, the Buddha asked Susima: Does merely having this knowledge and insight mean one can personally realize liberation? Clearly not. This knowledge and insight constitute understanding (prajna), but afterwards one must still engage in contemplative practice within the stillness of meditation (dhyana) to attain full dwelling (sampatti), where body and mind completely abide in the law of Dependent Origination (pratītyasamutpāda). Ultimately, one eradicates the view of self (satkāyadṛṣṭi), fully attains the first dhyāna, exhausts all afflictive outflows (āsrava), liberates the mind (cetovimukti), and liberates wisdom (prajñāvimukti). After hearing the Buddha expound the law of Dependent Origination, Susima’s mind also became free from the dusty realm of the five aggregates (pañcaskandha) world, free from the defilements of afflictions (kleśa). His eye for seeing the Dharma became pure; he no longer perceived the world of the five aggregates but saw the law of Dependent Origination and abided within it.

Some, seeing that Susima attained realization immediately after hearing the Dharma, might think realization is simple – that it doesn’t require meditative absorption (dhyana), and that merely contemplating and understanding upon hearing the teaching constitutes realization. In reality, it is not this simple. There is a prerequisite: the individual must possess meditative absorption. The conditions for realizing the Dharma must be complete. At that time, under the Buddha’s blessing power (adhiṣṭhāna), the necessary conditions for realization could be met. While listening to the Dharma, access concentration (upacāra-samādhi) was complete, enabling him to listen and contemplate with single-minded focus, utterly free from distracting thoughts, with extreme concentration. The meaning of the Dharma could penetrate deeply into the mental faculty (manas), completely transcending deliberation and intellectual understanding (vikalpa). The process was so swift that there was no opportunity for conscious deliberation or intellectualization. This is because, through regular meditative training, the mental faculty becomes accustomed to concentrated reflection. His innate obstructions (āvaraṇa) and afflictions were slight; encountering the Dharma, he would naturally reflect upon it without hindrance. Hence, realization occurred swiftly.

If not in the presence of the Buddha, without the Buddha’s magnetic field (aura) and blessing power, swift realization would be impossible. It would be impossible to swiftly perfect the conditions for realization. Other virtuous teachers (kalyāṇamitra) are far inferior to the Buddha in terms of guiding power (vaśitā), nor do they possess the Buddha’s immensely powerful magnetic field and blessing power. If a person’s practice is truly excellent, the influence of their magnetic field is extremely potent. Those with pure minds possess powerful transformative and infectious power, capable of influencing those around them to also attain mental purity. This enables them to generate meditative absorption, concentrate their minds, abide in dhyāna, and subsequently give rise to wisdom, enhancing it. Therefore, for those listening to the Dharma in the Buddha’s presence, as long as they possess certain conditions for attaining the Dharma, the majestic power (prabhāva) of the Buddha will bless them, enabling them to fulfill the conditions necessary for attaining the Dharma. Thus, realization appears to be very easy.