The Correct Practice Method of Samatha and Vipassana

Original Text from the Maitreya Bodhisattva Inquiry Chapter of the Saṃdhinirmocana Sūtra: (The Buddha said) Maitreya. All Bodhisattvas should attentively listen to such sūtras, consistently recite them orally, correctly know them in mind, wisely observe them with intelligence, and awaken to reality with wisdom. Maitreya. After the Bodhisattvas have properly contemplated those sūtras, they should sit alone in a secluded place to observe. Observing that mind, internally they should always comply. Thus observing the mind, thus continuously maintaining the mind, those Bodhisattvas attain physical ease and mental joy. Maitreya. This is what I call the method of practicing śamatha by Bodhisattvas.

Explanation: The Buddha said: Maitreya, all Bodhisattvas should first diligently listen to the Dharma within these scriptures, then correctly recite the texts, afterward correctly understand the meaning in mind, observe the Dharma principles with wisdom in accordance with the scriptural meaning, and awaken to all dharmas with wisdom as they truly are. This is the initial stage of comprehending principles. The Buddha said: Maitreya, after the Bodhisattvas have properly contemplated these scriptures, they should find a quiet place to sit alone and observe the Dharma meaning. Their minds should constantly comply with the scriptural principles and Dharma truths, observing in accordance with the Dharma principles, with their minds affirming the scriptural meaning. Through such uninterrupted observation and contemplation, pleasant sensations arise in the physical body, and feelings of joy and happiness emerge in the mind. Maitreya, this is what I call the method of practicing śamatha by Bodhisattvas.

By observing in compliance with the scriptural meaning, one can arouse the awakening factors of joy, tranquility, and concentration among the seven factors of enlightenment, creating the opportunity for the subsequent awakening factor of wisdom to arise. For example, when the sūtra states that the five aggregates are empty, one should observe the emptiness of the five aggregates in accordance with this principle of emptiness, contemplate the emptiness of the five aggregates, and not oppose the principle of emptiness by denying the emptiness of the five aggregates. This step is crucial; it is the key prerequisite for realizing Dharma principles, as only then can the mind transform. This constitutes the second stage of practice.

Those who have studied Buddhism for a long time without manifesting the awakening factors of joy, tranquility, and concentration should examine whether, while contemplating the Dharma meaning, their minds harbor opposition to the scriptural meaning, non-compliance with the Dharma meaning, or even denial of the Dharma meaning, and whether their minds frequently violate Dharma principles. When the mind opposes Dharma principles, actions will contradict Dharma principles—how can such practice yield results? For instance, when the Buddha teaches the precept of abstaining from meat, some people, upon hearing it, refuse to comply with this principle, finding various excuses to justify eating meat, unconsciously resisting this precept. Consequently, they never break the habit of eating meat throughout their lives—how can such practice be effective? The same applies to the principles of Mahāyāna and Hīnayāna; if one internally refuses to comply, always consciously or unconsciously opposing and defying them, then one’s behavior will remain unchanged, running counter to the Buddha’s teachings. In such cases, a lifetime of Buddhist study will yield no results. After studying the Buddha Dharma, if one has not aroused the seven factors of enlightenment, it constitutes ineffective practice. One should take responsibility for oneself, constantly introspecting the mind, examining the mind, and reproaching the mind.

After studying the Buddha Dharma, if one complies with the Dharma principles, one will reject an immense number of non-Buddhist doctrines and an immense number of worldly habits. If one remains enthusiastic about non-Buddhist doctrines and worldly matters, or even increases non-Buddhist views and worldly views, then it can be confirmed that this person has fundamentally failed to comply with the Dharma principles of Buddhism, does not follow the Buddha’s teachings, and possesses shallow virtuous roots. If there is no progress or significant effect after long-term Buddhist study, there must be a reason—it is simply that one is mentally lazy, unwilling to reflect and examine, heavily burdened by worldly habits, lacking any aspiration or desire for the Dharma, failing to genuinely arouse the bodhicitta resolve, and not taking responsibility for one’s own birth-and-death issues. Without generating joyful feelings in Buddhist study and practice, there is no motivation or interest in practice. Usually, worldly matters dominate, and the mind remains firmly locked onto worldly dharmas, not complying with the Buddha Dharma.

Some people practice with great motivation, secretly vowing in their hearts: "I must surpass everyone to be number one, I must gain everyone’s attention, admiration, and worship, I must make everyone know how capable I am, I must stand out, I…" This "I" is infinitely numerous. Practicing based on these infinite "I"s, they progress quickly but soon become possessed by demons, empowered by demons. In future lives, they may become offspring of demons or cultivate blessings to become asuras, constantly fighting with others, always striving to be first, full of combativeness.

Original Text: (The Buddha said) After those Bodhisattvas attain physical and mental joy, relying on this physical and mental joy, they observe the expounded Dharma. As previously contemplated, they observe all dharmas, observing the mind internally, the images of samādhi states. They can believe that all dharmas transcend thought. Maitreya. Thus observing those samādhi images, the Bodhisattvas can understand their meaning. Through contemplation, thought, patient acceptance, aspiration, and manifest awareness, perception arises presently. Maitreya. This is what I call the practice of vipaśyanā by Bodhisattvas. Maitreya. The Bodhisattvas should thus skillfully know vipaśyanā.

Explanation: After Bodhisattvas practice calm and insight, attaining physical and mental joy, relying on and complying with the Dharma that brings joy to body and mind, they continue to deeply observe this Dharma, contemplating all dharmas (the self-nature tathāgatagarbha) in the direction indicated by the Dharma. At this point, they attain samādhi. Further observing the images of samādhi states arising within the mind, they can believe and accept that all dharmas (the self-nature tathāgatagarbha) transcend all thought, are beyond the reach of thought, and exist independently, unborn and unceasing. Maitreya, when Bodhisattvas observe the samādhi images arising in their own minds in this way, they can understand the meaning of all dharmas. Their minds patiently accept that all dharmas are unborn and unceasing, and the wisdom of the patient acceptance of the non-arising of dharmas manifests presently. Maitreya, this is what I call the method of practicing insight wisdom by Bodhisattvas. Maitreya, the Bodhisattvas should thus skillfully understand vipaśyanā (insight wisdom).

The meaning of this passage is that one must first attain calm and joy, comply with the Dharma meaning, and then observe in accordance with the Dharma meaning—only then can insight wisdom arise, and samādhi be produced. Without calm, observation is impossible; the scattered mind cannot focus and cannot become observation. Therefore, they are interconnected: calm is calm that complies with principle; observation is observation based on calm. Without observation, there is no true calm; without calm, there is no true observation. Calm and insight operate together; concentration and wisdom are equally maintained. This is the essential principle of practice, the fundamental method for realizing everything; apart from this, the state of samādhi cannot be attained.