Yogācārabhūmi-śāstra, Volume 63

Part Two of the Samāhita-bhūmi in the Section on Detailed Explanations (Viniścayasaṃgrahaṇī)

Furthermore, there are five factors contrary to meditative concentration (samādhi): 1. Violation of precepts. 2. Lack of uninterrupted application. 3. Lack of earnest application. 4. Lethargy (laya). 5. Disturbance and affliction by others.

Explanation: Here, Bodhisattva Maitreya discusses five kinds of adverse conditions that oppose meditative concentration (dhyāna). The first is not observing the precepts and violating them, which causes the mind to become turbid and impure, preventing meditative concentration from arising.

The second is that the effort applied to cultivate concentration cannot be sustained continuously or persistently; it is done intermittently. This is like boiling water: if the fire is stopped periodically, the water will never boil. Similarly, meditative concentration cannot be attained. The third is that during cultivation, the mind lacks forceful effort; there is no firm conviction or strong determination. One follows the mind's tendency to scatter, flowing along with distracting thoughts without vigorously admonishing one's own mind. Consequently, meditative concentration cannot be attained. The fourth is that the mind is always in a state of lethargy (laya), lacking clarity and mindfulness (smṛti), unable to concentrate its energy. Therefore, meditative concentration cannot be attained.

The fifth is being disturbed and afflicted by external conditions. These external factors invade the mind, preventing it from becoming tranquil; the mind-water becomes turbid, and meditative concentration cannot be attained.

Furthermore, there are three kinds of seclusion (viveka): 1. Seclusion of dwelling place. 2. Seclusion of sight. 3. Seclusion of hearing.

Explanation: To cultivate purity, attain concentration, and achieve calm abiding (śamatha), one should choose a quiet place to dwell, far from clamor, so that the mind is not pulled by external conditions and can gradually settle down. To calm the mind and attain concentration, one should minimize contact with external objects, see less of the six sense-objects (ṣaḍ-viṣaya), hear less of them, and reduce sensory perception and cognition (darśana-śravaṇa-vijñāna) in order to attain stillness (praśrabdhi).

Furthermore, for a bhikṣu (monk) cultivating mental purity (citta-viśuddhi), there are, in brief, five grave faults contrary to meditative concentration (samatā-samādhi) that can become obstacles to concentration: 1. Anger (krodha). 2. Arrogance (māna). 3. Sensual craving (kāma-rāga). 4. View of self (Sakāya-dṛṣṭi). 5. Inability to endure (akṣānti).

Explanation: For a bhikṣu seeking mental purity of conduct, there are five grave faults contrary to meditative concentration that can become obstacles to attaining it. "Grave" (guru) means severe in nature, presenting a heavy obstruction to meditative concentration.

The first is anger (krodha). Anger is resentment and hatred; it is a severe agitation of the emotions, causing the mind-water to be disturbed. The mind is unsteady and impure, thus unable to give rise to meditative concentration.

The second is arrogance (māna). Arrogance is the mind exalting itself and looking down on others; it is a deep-seated emotional state and also a manifestation of mental imbalance. Whenever the mind is unbalanced, it is disturbed and scattered. Therefore, it obstructs the arising of meditative concentration.

The third is sensual craving (kāma-rāga), meaning greed and desire. Broadly speaking, it refers to craving for all worldly dharmas, for the objects of the six senses (ṣaḍ-viṣaya), for forms, sounds, smells, tastes, and tactile sensations. Due to craving, one becomes bound by these objects; the mind clings to them, leading to distraction and an inability to focus single-pointedly. Thus, it obstructs meditative concentration. Narrowly speaking, sensual craving refers to the desire for sexual relations among beings in the desire realm (kāma-dhātu), encompassing both physical acts of lust and mental acts or thoughts of lust. Whether physical or mental, the mind is impure, bound by lustful thoughts, scattered, and unable to focus single-pointedly on the path. It cannot concentrate with one-pointedness of mind (cittaikāgratā). Therefore, sensual craving obstructs meditative concentration.

The fourth is the view of self (Sakāya-dṛṣṭi), also known as the belief in a self (ātma-dṛṣṭi). Because of this view, one inevitably clings to the five aggregates subject to clinging (pañca-upādāna-skandha), clings to the eighteen elements (aṣṭādaśa-dhātu), clings to body and mind, and cannot relinquish all dharmas. The mind is impure, thus obstructing meditative concentration.

The fifth is the inability to endure (akṣānti). "Endure" (kṣānti) means to bear or tolerate. When confronted with adverse sense objects that oppose one's wishes, the mind resists and cannot bear them, leading to mental agitation and inner turmoil, making it impossible to attain meditative concentration. When confronted with agreeable sense objects that please one's wishes, one cannot restrain oneself; joy and agitation arise, the mind becomes unquiet, and this obstructs meditative concentration.