Bliss of Body and Mind Must Precede the Arising of Calming-Contemplation Samadhi

Original text from the Maitreya Bodhisattva Inquiry Chapter of the Saṃdhinirmocana Sūtra: At that time, the holy Bodhisattva Maitreya addressed the Buddha, saying: "World-Honored One, when a bodhisattva has not yet attained the inner vision of images, has not attained physical bliss, and has not attained mental bliss, what kind of contemplation does the Buddha say that contemplation is?" The Buddha replied: "Maitreya, it is not śamatha (calm abiding). It is compliance with śamatha. Therefore, I say it is called śraddhādhimukti-śamatha (calm abiding through faith and compliance)." Bodhisattva Maitreya said: "World-Honored One, when a bodhisattva has not attained physical bliss or mental bliss but contemplates the samādhi state of the inner body, pondering that dharma, engaging the mind in such contemplation—what kind of contemplation does the Buddha say that is?" The Buddha replied: "Maitreya, I say that contemplation is not vipaśyanā (insight). It is called śraddhādhimukti-vipaśyanā (insight through faith and compliance)."

Explanation: At this time, the holy Bodhisattva Maitreya addressed the Buddha, saying: "World-Honored One, if a bodhisattva’s mind has not manifested the visualized image of the state, has not attained physical bliss, and has not attained mental bliss, what is such contemplation called by the Buddha?" The Buddha said: "Maitreya, this is not śamatha; it is not true calm abiding. It should be called compliance with śamatha, or ‘conforming to calm abiding.’ I call such contemplation śraddhādhimukti-śamatha."

Bodhisattva Maitreya said: "World-Honored One, if a bodhisattva has not attained physical bliss or mental bliss but contemplates the samādhi state of the inner body, pondering the meaning of the dharma, engaging the mind in such contemplation—what kind of contemplation does the Buddha say this is?" The Buddha said: "Maitreya, I say this contemplation is not vipaśyanā; it lacks the wisdom of insight. It should be called śraddhādhimukti-vipaśyanā."

What is meant by śraddhādhimukti (faith and compliance)? It means having studied a certain dharma or some dharmas, the mind deeply believes without the slightest doubt, yet without having pondered and penetrated it thoroughly—that is, without having personally realized it in the present moment, without the manifestation of the samādhi state. This is called śraddhādhimukti. Faith is not equivalent to realization. For example, some people study the Tathāgatagarbha (Buddha-nature) Dharma. Their minds deeply believe that Tathāgatagarbha truly exists, firmly believe that Tathāgatagarbha possesses such functions and roles, and profoundly believe that Tathāgatagarbha operates within the five aggregates, and so on. Due to this strong faith, they constantly say that all dharmas are Tathāgatagarbha, all sustained by the function of Tathāgatagarbha, thus mistakenly thinking they have realized Tathāgatagarbha and attained samādhi. In reality, this is śraddhādhimukti. There remains a distance—longer or shorter—from actual realization. Both śamatha and vipaśyanā are insufficient; only after they are fully developed can genuine realization occur.

Because śamatha is insufficient and concentration is inadequate, neither body nor mind attains bliss, and the seven factors of enlightenment (sapta bodhyanga) are incomplete. If one ponders the Buddha Dharma with great concentration, and the principles of the Dharma deeply penetrate the mind, bringing joy and acceptance of the Dharma, then samādhi will arise. Abiding in the meaning of the Dharma, one will gradually attain bliss. What we previously called "false enlightenment" can, in part, be termed śraddhādhimukti. Most do not even reach the level of śraddhādhimukti; it is largely diluted.

What is the merit of attaining physical and mental bliss? The merit is the subduing or eradication of afflictions. Because the mind dwells in a state of bliss, the scope and capacity of the mind expand. Many matters are seen through and become unimportant. Greed diminishes, hatred lessens, or one may cease greed and hatred altogether. For example, devas in the desire realm are very blissful. Apart from being occupied with enjoyment, they disregard everything else. Because all is provided naturally, self-sufficient, and requires no external acquisition, there is no contention, no struggle, no disputes or scheming. Even when they observe human emperors, they regard them with disdain. All human affairs are trivial to devas, being of a low level. Meanwhile, devas in the form realm enjoy sublime bliss within the four dhyānas and eight samāpattis; they need nothing else, not even gender distinctions, and regard the bliss of the desire realm with contempt.

When cultivation reaches a considerable degree, the mind contains only the pursuit of the path and the enjoyment of Dharma-bliss; nothing else fits. Worldly pursuits like fame, profit, power, and influence are likewise regarded with disdain. The world is like children at different stages playing with different toys—nothing particularly remarkable. Let whoever wishes to contend do so. With the path in hand, all else becomes insignificant. Therefore, the merit of samādhi is the subduing and eradication of afflictions, with both body and mind attaining bliss.