Volume Sixty-Three: Section on Resolving Doubts Regarding the Samāhita Bhūmi, Part Two

Original Text: Furthermore, there are five factors contrary to samādhi. 1. Transgressing precepts. 2. Lacking uninterrupted application. 3. Lacking diligent application. 4. Having sinking (torpor). 5. Being disturbed and afflicted by others.

Explanation: Here, Bodhisattva Maitreya explains five obstructive conditions contrary to samādhi. The first is not upholding the precepts and violating them, causing the mind to become turbid and impure, preventing samādhi from manifesting.

The second is that the effort applied to cultivate samādhi cannot be sustained continuously; it is done intermittently, like boiling water that stops heating periodically and thus never boils. In this way, samādhi cannot be attained.

The third is that when cultivating samādhi, the mind lacks vigorous effort, firm conviction, and strong determination. It follows its own scatteredness, flowing along with distracting thoughts without fiercely reproaching the mind, thus preventing samādhi from being attained.

The fourth is that the mind is always in a state of sinking (torpor), lacking clarity and mindfulness, unable to concentrate. Therefore, samādhi cannot be attained.

The fifth is being disturbed and afflicted by external conditions; external factors invade the mind, preventing it from attaining peace. The mind-water becomes turbid, and samādhi cannot be attained.

Original Text: Furthermore, there are three kinds of withdrawal. 1. Withdrawal of dwelling place. 2. Withdrawal of seeing. 3. Withdrawal of hearing.

Explanation: To cultivate purity, attain samādhi, and achieve śamatha (calm abiding), one should choose a pure place to dwell, far from commotion, so that the mind is not pulled by external conditions and can gradually settle. To attain mental stillness in samādhi practice, one should minimize contact with external conditions, see less of the six sense-objects, hear less of the six sense-objects, and reduce sensory perception and awareness in order to attain stillness.

Furthermore, a bhikṣu cultivating pure mental conduct has, in brief, five weighty faults contrary to samādhi that can obstruct concentration.

Original Text: Furthermore, there are five factors contrary to samādhi. 1. Transgressing precepts. 2. Lacking uninterrupted application. 3. Lacking diligent application. 4. Having sinking (torpor). 5. Being disturbed and afflicted by others.

Explanation: Here, Bodhisattva Maitreya explains five obstructive conditions contrary to samādhi. When these five conditions arise, samādhi cannot arise, or if present, it will be lost.

First, not upholding the precepts and violating them causes the mind to become turbid and impure, preventing samādhi from manifesting. Precepts include the five precepts, eight precepts, bhikṣu precepts, bhikṣuṇī precepts, śrāmaṇera precepts, śrāmaṇerikā precepts, the six major and twenty-eight minor bodhisattva precepts, and the ten major and forty-eight minor bodhisattva precepts.

Second, the effort applied to cultivate samādhi cannot be sustained continuously; it is done intermittently, unable to form uninterrupted application. Just like water that never boils because heating stops periodically, practicing sporadically prevents samādhi from being attained.

Third, when samādhi cultivation reaches a certain level, one should intensify the effort to swiftly attain samādhi. However, at this point, the mind lacks vigorous effort, firm conviction, and strong determination. It follows its own scatteredness, flowing along with distracting thoughts without fiercely reproaching the mind, thus preventing samādhi from being attained.

Fourth, the mind is always in a state of sinking (torpor), lacking internal clarity and mindfulness, unable to concentrate. Therefore, samādhi cannot be attained.

Fifth, being disturbed and afflicted by external conditions, unable to eliminate the interference, causes the mind to be unable to attain peace. The mind-water becomes turbid, and samādhi cannot be attained.

Original Text: Furthermore, there are three kinds of withdrawal. 1. Withdrawal of dwelling place. 2. Withdrawal of seeing. 3. Withdrawal of hearing.

Explanation: To cultivate purity, attain samādhi, and achieve śamatha, one should choose a pure place to dwell, far from commotion, so that the mind is not pulled by external conditions and can gradually settle. To attain mental stillness in samādhi practice, one should minimize contact with external conditions, withdraw from noisy places, see less of the six sense-objects, hear less of the six sense-objects, and reduce sensory perception and awareness in order to attain stillness.

Original Text: Furthermore, a bhikṣu cultivating pure mental conduct has, in brief, five weighty faults contrary to samādhi that can obstruct concentration: 1. Anger. 2. Arrogance. 3. Sensual craving. 4. Satkāya-dṛṣṭi (view of self). 5. Inability to endure.

Explanation: A bhikṣu seeking to cultivate pure mental conduct has, in brief, five serious faults contrary to samādhi that can obstruct the attainment of concentration. "Weighty" means they are severe and present a heavy obstruction to samādhi.

The first is anger (krodha). Anger is resentment and hatred; the emotions are severely unsettled, the mind-water is agitated, the mind is unsteady and impure, thus unable to generate samādhi.

The second is arrogance (māna). Arrogance is the mind exalting itself above others; it is a deep-seated emotional state and also a manifestation of mental imbalance. As long as the mind is unsettled, there is disturbance and scattering, thus obstructing the arising of samādhi.

The third is sensual craving (kāma-rāga), meaning desire and greed. Broadly, it refers to craving for all worldly phenomena, attachment to the objects of the six senses, greed for forms, sounds, smells, tastes, and touches. Due to craving, one is bound by these objects; the mind clings to them, leading to scattering, an inability to concentrate, thus obstructing samādhi. Narrowly, sensual craving refers to the sexual desire of beings in the desire realm, including physical greed and mental greed. Whether physical or mental, the mind is impure, bound by desire, scattered, unable to focus single-mindedly on the path, unable to concentrate the mind. Therefore, sensual craving obstructs samādhi.

The fourth is satkāya-dṛṣṭi (view of self). Due to the view of self, one necessarily clings to the five aggregates subject to clinging, clings to the eighteen elements, clings to body and mind, unable to relinquish all phenomena. The mind is impure and thus obstructs samādhi.

The fifth is the inability to endure (akṣānti). "Endure" means to bear and tolerate. When encountering sense objects contrary to one's wishes, the mind has a resistant emotion, unable to bear it, causing mental unrest, internal agitation, and preventing the attainment of samādhi. When encountering sense objects agreeable to oneself, one cannot endure restraint, becoming joyful and agitated, the mind unsettled, obstructing samādhi.

Original Text: There are five weighty characteristics of samādhi. Because one dwells obstructed by these [faults], they are called weighty faults. What are the five characteristics? 1. Being content and satisfied upon obtaining suitable requisites. 2. Delighting in seeking all wholesome dharmas. 3. Having no attachment to body or wealth. 4. Seeing great faults in saṃsāra and supreme merit in nirvāṇa. 5. Enduring the hardships of application.

Explanation: There are five weighty and profound characteristics of samādhi. 1. A bhikṣu who is content and joyful upon obtaining simple living requisites, without greed for more or better, has a pure mind conducive to samādhi. 2. One who delights in seeking wholesome dharmas easily attains samādhi. 3. One who has no attachment to body or wealth, whose mind can relinquish, easily enters samādhi. 4. One who sees the great faults of saṃsāra and the supreme merit of nirvāṇa easily attains samādhi. 5. One who can endure the hardships of diligent application during the process of cultivating the path.

However, if a bhikṣu gives rise to obstructive mental states towards these five characteristics of samādhi, he cannot attain samādhi. Therefore, these obstructive mental states are said to have weighty faults.

Original Text: Herein, "anger" means: Because one harbors anger, when going to others' homes [for alms], one either receives no offerings, or receives little, or receives poor quality, or receives them late, or is treated disrespectfully. Due to this, one becomes frowning, distressed, indignant, and resentful. From this cause, thoughts of malice and thoughts of harm frequently arise with discursive thinking. Because of this, the previously unarisen superior samādhi cannot arise. Even if it had arisen, it regresses and is lost.

Explanation: This describes a bhikṣu who, while begging for alms with an impure mind, becomes displeased upon receiving unsatisfactory food, frowning, showing displeasure on his face, harboring resentment. Due to this, his mental state is unsettled, giving rise to angry thoughts and harmful thoughts. These thoughts entangle the mind, preventing it from becoming pure. Thus, the previously unattained superior state of samādhi cannot be attained. Even if already attained, it will be lost.

People with heavy anger, who are prone to anger or causing trouble, find it very difficult to develop samādhi. The mind abides in attachments, is impure, causing the mind-water to be unsettled. If one has such anger, one should first subdue it, making the mind abide nowhere or minimally, accommodating the environment and all phenomena as much as possible, handling people and situations with flexibility. When the mind is adjusted to abide nowhere or minimally, samādhi easily appears.

Before sitting in meditation to cultivate samādhi, one should examine one's mind. If troubled or impure matters are found, one should find ways to subdue oneself, calm the mind, expel matters from the mind, and resolve problems. This is called subduing afflictions and hindrances. When afflictions are subdued, samādhi naturally appears easily.

Original Text: What is called "arrogance" means: Because one harbors arrogance, being dominated by arrogance, one's nature is to lack reverence for the Dharma. Towards teachers, revered ones, and fields of merit, one cannot constantly humble body and mind to respectfully inquire and request: "What is wholesome? What is unwholesome?" Nor does one diligently seek all wholesome dharmas. Due to this, one cannot understand the meaning of inducing samādhi. From this cause, thoughts corresponding to contempt frequently arise with discursive thinking. Because of this, the previously unarisen [samādhi]... [as previously explained in detail].

Explanation: This obstruction to samādhi is arrogance. Arrogance arises because there is a sense of self and possessions within the mind, exalting oneself and looking down on others. The mind is impure, unbalanced, the mind-water unclear, preventing the mind from settling down and attaining samādhi.

The mentioned arrogance means harboring arrogance, being controlled by it. Because the mind is dominated and suppressed by arrogance, its nature cannot generate reverence for the Dharma, nor can it constantly humble body and mind towards many virtuous teachers and fields of merit to request Dharma teachings, nor inquire what is wholesome and unwholesome, nor know to diligently seek all wholesome dharmas. Due to not knowing and not seeking wholesome dharmas, one cannot know how to induce superior samādhi. Due to contempt in the mind, many thoughts and mental disturbances arise; the mind is impure, internally agitated, with thinking and examining, mental proliferation not ceasing. Then, the previously unarisen superior samādhi cannot arise; if already arisen, it will be lost.

Thus, it is evident that afflictions truly obstruct the path. From where does the affliction of arrogance come? It comes from ignorance; due to foolishness, there is arrogance. Because one does not know the characteristics of afflictions, the mind is not diligent, one cannot constantly introspect, thus following one's own afflictions and drifting along, failing to attain wholesome seeds.

If one's own awakening capacity is poor, one should humbly seek help from others to examine one's afflictions, seeking much guidance, not caring about face, for the sake of advancing on the path. Regarding others' criticisms, correct if wrong, take as caution if not. When the mind is calmed down, without agitation, samādhi naturally appears.

Original Text: What is called "sensual craving" means: Because one harbors craving, there is much affection and attachment. One deeply clings to body, wealth, etc. Due to this, regarding the external five desirable objects, much scattering arises. From this cause, thoughts of desire, thoughts of family, thoughts of country, thoughts corresponding to clan prestige and family influence frequently arise with discursive thinking. Because of this, the previously unarisen [samādhi]... [as previously explained in detail].

Explanation: The third factor obstructing samādhi is sensual craving. Because there is craving and desire in the mind, there is defilement and clinging; the mind is impure, thoughts do not cease, the mind cannot settle, cannot achieve stillness. Deeply clinging to the physical body and material possessions, troubled by objects, unable to attain peace, one cannot achieve stillness or concentration.

Due to sensual craving, regarding the objects of the five senses (forms, sounds, smells, tastes, touches), the mind heavily pursues them, unable to be without thought towards objects. Scatteredness is heavy; the mind is agitated and unsettled, impure, unable to achieve stillness or concentration. Therefore, towards the objects of the five desires, there is always a seeking mind, a greedy mind, such as craving family, internal thoughts fluctuating incessantly, craving country, craving clan prestige and power, craving wealth and status. Thoughts are chaotic; the mind ceaselessly chases the five desires and six sense-objects, with thinking and examining, the mind not still. Due to this, the previously unarisen superior samādhi cannot arise; if already arisen, it disappears.

Each should examine the greed and craving within the mind, uncover it, strive to overcome and subdue it, making the mind pure, without desire or seeking, achieving mental stillness, so that samādhi naturally appears. As the saying goes: The skill lies outside the poem; samādhi lies outside the legs. When the mind is subdued, even if one cannot sit cross-legged, samādhi can manifest while walking, standing, sitting, or lying down.

Those whose minds know contentment well are pure-minded; samādhi easily appears. Those who are discontent always seek something, thoughts do not cease, scattered and pursuing; how can they have concentration? Even if doing nothing all day, merely examining thoughts is cultivation. Is having no thoughts mental stillness? We see beings in the animal realm have very few thoughts; are their minds still? Do they easily enter samādhi? Even if they have concentration, what use is it? Very foolish people also have few thoughts, not knowing what to think; even if they have concentration, it is of little use.

The concentration that can give rise to wisdom must have knowing, have mindfulness; it must be clear and focused. This is right mindfulness.

Original Text: Moreover, impurity can serve as the antidote. It should be known that impurity has, in brief, three characteristics: 1. The characteristic of filth. 2. The characteristic of its homogeneous outflow. 3. The characteristic of the difference between the supported and the support.

Explanation: The sensual craving mentioned here primarily refers to craving for sexual desire. The method to counteract it is to use the contemplation on impurity to subdue it. Contemplate the various impure characteristics of the body to extinguish lustful thoughts, achieving mental purity. Before contemplating the characteristics of impurity, one should know that impurity has three characteristics.

The first characteristic is the filthy nature of the body, inside and out, top to bottom. All should be clearly contemplated for their foulness and dirtiness. The first contemplation in the Four Foundations of Mindfulness discusses this; it won't be detailed here now.

The second characteristic is the characteristic formed by the continuous outflow of homogeneous seeds, thus it is an illusory, unreal appearance, not a truly existing form. The ālaya-vijñāna (storehouse consciousness) uses the six great elements to form sentient beings' bodies. Each type of seed must flow out continuously, moment by moment, without interruption, to maintain the body's existence. For example, the earth element seeds must continuously flow out; the seeds of earth, water, fire, wind, and space must all flow out equally and continuously to maintain the body's existence and constant metabolism.

The seeds of the five consciousnesses must also flow out equally and continuously to form the continuous discerning nature of the five consciousnesses. The sixth and seventh consciousnesses are the same; homogeneous seeds must continuously flow out moment by moment, forming the continuous operation of the sixth and seventh consciousnesses, enabling sentient beings to have discerning ability and bodily activities. Without the outflow of these six great elements, the body cannot be formed, nor can bodily activities occur.

The ālaya-vijñāna also relies on karmic seeds to continuously shape and alter the body, sustaining its existence. Therefore, the body is merely a form created by the outflow of the four great elements; it has no reality whatsoever and should not be clung to.

Although our conscious mind (mano-vijñāna) easily understands this, it is useless; there is not the slightest liberating benefit. One will still crave as before. To subdue sensual craving, one must use the contemplation of the conscious mind to penetrate deeply into the mental faculty (manas), enabling it to understand this principle and realize the true nature of the body, only then can the craving mind be subdued.

Often, the conscious mind clearly knows that what one says, thinks, or does is wrong, even constantly scolding and hating oneself, yet it is useless. The conscious mind is not in charge; what can be done? The conscious mind scolds the mental faculty, though it doesn't know who it's scolding. Some people even scold themselves in the mirror, pointing at their own nose, yet it's useless; bad habits are hard to change. How stubborn the mental faculty is, unteachable. Is it easy for the mental faculty to understand principles? Very difficult. But once the mental faculty understands, everything becomes manageable. Those who do wrong without blaming or scolding themselves have an even harder-to-teach mental faculty—stubborn, rigid, unawakened.

The third characteristic: The body is the supported characteristic of the five consciousnesses and the sixth/seventh consciousnesses, and also the supporting characteristic. Without the seven consciousnesses, the body is no different from wood or stone, nor can it exist long like wood or stone; it will inevitably disintegrate. The seven consciousnesses can rely on the body to operate, creating all activities of the five aggregates. The body is the supporting object upon which the seven consciousnesses operate. Therefore, the body lacks inherent existence; it is a dependent, illusory phenomenon. Thus, it is not worthy of attachment or creating defiled actions.

Those with heavy craving cannot attain samādhi; thoughts do not cease, the mind is incessantly agitated, fundamentally unable to settle, the mind cannot be pure. Improper diet can also fuel craving. As the Buddha warned in the Śūraṅgama Sūtra, the five pungent plants (onions, garlic, etc.) most easily provoke lust and anger; one should abstain from pungent and meaty foods, eating vegetarian food to maintain mental purity.

The environment for cultivating samādhi is also important; the energy field is crucial. Residential areas are noisy, the energy field is poor, the mind finds it hard to settle. At home, if the room is messy, disorganized, unclean, it also affects mental purity. A room too crowded, space too narrow, also hinders samādhi. Space too vast, not gathering energy, not containing sound, the mind easily scatters, hard to concentrate. Monastics easily attain samādhi. Lay practitioners, when having time, should go to monasteries for pure cultivation periods to consolidate samādhi, then return home to practice. When concentration is insufficient, return to the monastery for another pure cultivation period; thus, concentration can be developed.

Original Text: What is "satkāya-dṛṣṭi" (view of self)? It means: Due to the controlling condition of the view of self, when encountering worldly dharmas, one becomes elated by the high and distressed by the low, defiled. Even if one wishes to abandon this, one dwells contrary to the view of self.

Explanation: Satkāya-dṛṣṭi is the view that takes the five aggregates as self. Due to not eliminating the view of self, taking the body as oneself, constrained by the body, attached to worldly dharmas, the mind gives rise to arrogance, comparing one's own body and aggregates with others as high or low, generating defilement and worldly attachment. Sometimes wishing to abandon these mental states, yet because the view of self is not eliminated, body and mind still dwell in the view of self, preventing thoughts from becoming pure and samādhi from arising.

Clinging to the view of self, clinging to the view of the body, means clinging to the worldly; with clinging, it is difficult to cultivate samādhi; the mind cannot be empty and still; body, speech, and mind actions inevitably revolve around the so-called self. As long as the inner "I" is not subdued and eliminated, mental activities cannot cease.

Often, knowing these thoughts and mental states disturb oneself, whenever wishing to abandon them, the inner "I" creates trouble, making it hard to discard scattered thoughts.

Original Text: Moreover, being constantly swept away and drowned by the flow of affection for the various appearances of those very worldly dharmas. Even if one wishes to abandon this, one dwells contrary to the view of self.

Explanation: To transcend birth and death, one must clearly understand what worldly dharmas should not be clung to, what constitutes the worldly, what they are, and how they hinder one's liberation. It's like catching thieves; through contemplation, apprehend these thieves on the spot, rendering them powerless, so our mind is not hijacked and attains freedom.

These worldly dharmas are nothing but the objects encountered by the eye faculty: people, affairs, things, and environments. People include family, relatives, enemies, creditors, liked and disliked individuals of all kinds. Affairs include good and bad, joyful and evil events. Things include good and bad objects. Environments include favorable and adverse circumstances. When the eye faculty encounters these dharmas, one should recognize they are all karmic creditors entangling one, preventing liberation; clinging to them is falling into a trap.

Analyze the impermanence, illusory nature, unreality, emptiness, and suffering of these dharmas, recognize their essence as nothing substantial, then mentally strive to relinquish, live according to conditions, handle people and events adaptively, simultaneously accumulate much merit, repent karmic obstacles and afflictions, reduce adverse conditions. In favorable conditions, do not rejoice; in adverse conditions, do not hate; the mind open and magnanimous, peaceful and secure, samādhi naturally becomes easy to attain.

At the same time, one must have wisdom, distinguish good from evil. It's not about abandoning good; good must still be done, evil must still be punished, yet the mind remains unattached. Achieving this is difficult, but at least one must have a goal and direction for practice to begin the journey of a thousand miles with a single step.

When the ear faculty encounters sounds, similarly recognize their illusory nature. All sounds are illusory; pleasant and unpleasant sounds, praise, slander—all are empty, unmoved by sounds. But one must still act when necessary, promote good, punish evil, while the mind remains unattached. Although achieving this is difficult, the measure hard to grasp, one must still have a goal to strive for.

When the nose faculty encounters smells, understand the illusory, unreal, empty nature of smells, do not cling to pleasant smells, do not dislike foul smells, have no attachment to smells or odors; whether fragrant or foul is irrelevant. The mind naturally becomes pure, and in the future, there will be no obstruction to attaining the first dhyāna.

When the tongue faculty encounters tastes, do not crave food, do not be picky, do not cling to tastes, eat until satisfied, do not endlessly seek and buy delicious food. Be content with one's own conditions for sustenance. Thus, the mind naturally becomes pure, and the first dhyāna will easily arise without obstruction.

When the body faculty encounters tactile objects, see clearly the arising, ceasing, and illusory nature of various tactile objects. Do not cling to fine clothes, comfortable bedding, living environment, etc. When the mind is unattached, it naturally becomes pure, and samādhi easily arises. Recognizing the illusory nature of the six sense-objects, the mind naturally ceases scattered and defiled thoughts; defilement decreases and lessens. Apart from contemplating the Dharma, there is little worry or attachment to worldly dharmas; the mind is simple and clear, samādhi easily appears, with few obstructions.

If one clings to the view of self, one cannot recognize the illusory nature of these worldly dharmas; the mind will inevitably cling to enemies, friends, and favorable/adverse conditions, endlessly entangled, unable to attain liberation. Samādhi is hard to arise precisely because the view of self and view of the body obstruct the path. Therefore, contemplating the selflessness of the five aggregates can remove the causes of obstruction, and the mind attains emptiness and stillness.

Original Text: Moreover, being burned and troubled by the incorrect thoughts arising from those very appearances of worldly dharmas. Even if one wishes to abandon this, one dwells contrary to the view of self. Moreover, while pursuing those very appearances of worldly dharmas, being oppressed by various disturbances and agitations. Even if one wishes to abandon this, one dwells contrary to the view of self.

Explanation: Moreover, worldly dharmas are composed of numerous appearances, very complex. Sentient beings find it hard to observe their empty and illusory nature, thus taking all these worldly appearances as very real, substantial dharmas. From this, incorrect thoughts arise contrary to reason and reality; encountering objects, thoughts inevitably arise—how can this not burn and trouble the mind, causing endless suffering? Some sentient beings, feeling the suffering, wish to abandon this suffering, no longer wanting to engage with these worldly appearances. However, because the view of self and view of the body are not eliminated, they cannot truly relinquish these worldly appearances and remain entangled.

Furthermore, many sentient beings, while entangled by these worldly dharmas with their numerous appearances, oppressed by various chaotic and disturbing phenomena, suffering internally from scattering and distress, if they generate an awakened mind wishing to abandon these disturbing and chaotic appearances, yet obstructed by the uneliminated view of self and view of the body, they cannot abandon or withdraw from these worldly disturbances and must still dwell within these chaotic worldly appearances, suffering distress.

How important it is, then, to eliminate the view of self and view of the body! It can eradicate immeasurable kalpas of suffering in birth and death; the mind attains purity and liberation, something no worldly matter, wealth, or person can replace. Clearly suffering unbearably, why can't one see through worldly appearances, transcend them, and seek liberation of body and mind?

Original Text: Moreover, precisely because of that view of self as cause, one constantly clings to the impermanent graspings that are the basis of worldly dharmas. Due to this cause, one is oppressed by sorrow, lamentation, etc. Even if one wishes to abandon this, one dwells contrary to the view of self.

Explanation: Moreover, due to the view of self, one constantly clings to the impermanent five aggregates subject to clinging that worldly dharmas depend on—clinging to the aggregate of form, feeling, perception, formations, and consciousness. Therefore, one is oppressed by worldly affairs, with unceasing sorrow and suffering. If awakened and wishing to abandon this suffering, obstructed by the view of self, one cannot abandon it and must still dwell within worldly appearances, sorrowing and suffering endlessly.

When encountering suffering and afflictions oneself, unable to liberate, contemplate the illusory nature of the three: sense faculties, objects, and consciousnesses. Let the mind detach from objects even a little, and one can attain a little coolness and freedom. Do not let the mind sink into phenomena, deluded by appearances.

Eliminating some of these factors obstructing samādhi, the mind without obstruction becomes relaxed and free; cultivating samādhi becomes easy. Applying various contemplations becomes straightforward; realizing the Dharma and eliminating the view of self is still not very difficult.

Original Text: Moreover, precisely when diligently cultivating wholesomeness to eliminate the defilements of the lower realms, one feels no joy in that application. Even if one wishes to abandon what is to be eliminated, one dwells contrary to the view of self. As for eliminating the defilements of the lower realms, so too for eliminating the defilements of the higher realms, it should be understood likewise.

Explanation: Some practitioners, diligently cultivating wholesome dharmas to eliminate the defilements of lower, coarser mental states, cannot generate joy in this diligent practice. That is, the enlightenment factor of joy (prīti) never manifests; wishing to abandon internal defilements and afflictions also cannot eliminate or subdue them. The reason is the obstruction of the view of self; the fault of clinging to the body forces one to dwell within afflictions and defilements, unable to extricate oneself.

Applying effort to eliminate defilements of coarser levels is like this; eliminating defilements of deeper levels is also like this—both are difficult. Why? Because of the obstruction of the view of self and view of the body. Since beginningless time, clinging too much to body and self, one cannot dispel the cloud of the so-called self.

Due to the obstruction of the view of self and view of the body, application cannot advance; practice cannot progress; joy cannot arise; the seven enlightenment factors cannot be developed; afflictions cannot be subdued; the path cannot advance. If the enlightenment factor of joy is not developed, practice feels dry and dull; one practices intermittently, advancing and retreating, slack and lazy.

Without joy and affection for the Dharma being cultivated, one cannot be diligent; the seven enlightenment factors cannot be fulfilled; realization of the fruits remains distant. Anyone who claims to have eliminated the view of self without developing the seven enlightenment factors is committing grave false speech; the retribution is fearful. Those who develop the seven enlightenment factors have joy internally; afflictions lessen; it's impossible for them to still create evil karma with malicious intent. Those with the enlightenment factors of tranquility (praśrabdhi), equanimity (upekṣā), and concentration (samādhi) have serene and free minds; even less possible to have twisted thoughts, ill intentions, harming others, or creating evil karma. Thus, some people's "elimination of the view of self" is only verbal; their minds are full of self, and the view of self is even heavier.

One of the seven enlightenment factors is the enlightenment factor of concentration (samādhi-sambodhyaṅga). If this is not attained, without samādhi, one cannot eliminate the view of self, realize the fruits, or awaken to the nature of mind. Some practitioners actually hate samādhi, insist on discarding it, making an enemy of samādhi, contradicting the Buddha's teachings. Thus, the level of their so-called realization of fruits and awakening to the mind—all are merely conscious understanding, emotional interpretation, relying on cleverness and strong comprehension. Nowadays, such people are increasing; lamentable for the Buddhist community!

Original Text: Due to this cause, although having the thought, "I shall contemplate the great faults of saṃsāra and the supreme merit of nirvāṇa," one becomes inverted. Due to this condition, although previously having attained various samādhis, the superior samādhi of the unarisen insight into the Noble Truths cannot arise. "Inability to endure" means: Because one harbors non-endurance, although having attained the superior samādhi of insight into the Noble Truths, one cannot endure the suffering caused by mosquitoes, gnats, etc., abandons application, and frequently gives rise to laziness.

Explanation: Because one cannot eliminate the defilements and obstructions of the lower and higher mental states, although resolving to contemplate and consider the faults of saṃsāra to relinquish it, and to contemplate and consider the supreme merit of nirvāṇa to aspire towards it, now one inevitably becomes inverted, follows adverse conditions, dwells within afflictions and defilements unable to liberate oneself.

Due to these unsuccessful contemplations, the samādhi previously attained also cannot accomplish the wisdom of contemplating the Four Noble Truths, nor eliminate the view of self. The reason is the mind's inability to endure during the practice process; unable to endure the living and practice environment, unable to bear hardship, one retreats. Some, although able to contemplate the principle of the Four Noble Truths and attain a superior state of samādhi, cannot endure the suffering of mosquito bites, thus abandon the practice of the four applications, give rise to laziness, fail to attain realization, and cannot eliminate the view of self.

Original Text: Due to this cause, the unarisen fundamental samādhi cannot arise. Even if already arisen, it regresses and is lost. The first three faults can obstruct the initial samādhi. The next fault obstructs the samādhi of insight into the truths. The last fault obstructs entry into the fundamental samādhi.

Explanation: Due to the above causes, the unattained samādhi cannot be attained; if already attained, it will be lost. The first three faults—anger, arrogance, sensual craving—are the initial obstructions to the arising of samādhi. Next, the fault of having the view of self can obstruct subtle contemplation, becoming an obstruction to samādhi. The last, inability to endure, is the most fundamental obstruction to entering samādhi.

Original Text: Furthermore, there is a distinction: There are eight causes for abandoning resident disciples due to being defiled by their impurities. Being defiled, one thus abandons resident disciples. Such things do not occur for faultless Arhats who constantly abide well in mindfulness.

What are the eight? 1. By nature having a hateful mind towards those resident disciples. 2. Only wishing oneself to receive respect. 3. Just as [wishing for] respect, so too wishing to receive material offerings. 4. Resident disciples frequently transgress, engaging in improper conduct.

5. Regarding the benefit and detriment of the resident disciples, there arises what is needed and what is not needed. 6. Unable to endure the instruction and discipline regarding the higher moral discipline. 7. Unable to endure the instruction and discipline regarding abiding in higher mind and higher wisdom. 8. Unable to endure the disturbances caused by managing communal affairs.

Explanation: Furthermore, there are distinctions: There are eight causes for abandoning resident disciples close at hand, because one can be defiled by the impurities of these disciples, thus deciding to abandon them. Those with afflictions inevitably do so. But Arhats without afflictions are not defiled by their disciples' impurities, nor do Arhats abandon disciples to dwell alone.

What are the eight? 1. One's nature harbors hatred towards resident disciples close at hand, only wishing to receive respect from others oneself. 2. Just as wishing to receive respect, so too wishing to receive material offerings. 3. One's resident disciples frequently commit transgressions, engage in improper physical, verbal, and mental conduct, thus one abandons them. 4. Regarding the many beneficial matters for resident disciples, benefits gradually decrease, thus concerning matters beneficial to the path, disciples have needs and non-needs. 5. Disciples cannot endure the instruction and discipline regarding higher moral discipline. 6. Disciples cannot endure the instruction and discipline regarding higher concentration and higher wisdom. 7. Disciples are unwilling and cannot endure following the community in handling communal affairs, feeling troubled. Due to one's own defilements and laziness, these eight causes for abandoning disciples arise.