Chapter Eleven: How to Cultivate Various Samādhis

Original Text: If a practitioner seeking the Buddha Way enters meditation, they should first bind their mind to single-mindedly recollect the manifested bodies (nirmāṇakāya) or reward bodies (sambhogakāya) of all Buddhas of the ten directions and three times. Do not recollect earth, water, fire, wind, mountains, trees, plants, or any formed things within heaven and earth, nor any other dharmas; recollect nothing else. Only recollect the physical bodies (rūpakāya) of the Buddhas abiding in empty space. It is like the golden Mount Sumeru, king of mountains, in the midst of clear water in a great ocean. It is like a great fire blazing in the dark of night. It is like a seven-jeweled banner in a grand sacrificial hall. The Buddha’s body is like this, possessing the thirty-two major marks and eighty minor characteristics. It constantly emits immeasurable pure light within the blue-colored aspect of empty space. Constantly recollect the Buddha’s bodily marks like this.

Explanation: If a practitioner seeks the Buddha Way and wishes to enter deep samādhi, they should first bind their mind to single-mindedly recollect the manifested bodies or reward bodies of all Buddhas of the ten directions and three times. Do not recollect any material forms composed of earth, water, fire, wind, mountains, trees, plants, etc., nor any formed things within heaven and earth, nor any other dharmas; recollect nothing else. Only recollect the physical bodies of the Buddhas abiding in empty space. The Buddha’s body is like Mount Sumeru, the golden king of mountains in the midst of clear water in a great ocean; it is also like a great fire blazing in the dark night, or like a seven-jeweled banner in a hall shrine. The Buddha’s golden mountain-like body possesses the thirty-two major marks and eighty minor characteristics, constantly emitting immeasurable pure light within the blue-colored aspect of empty space.

Original Text: The practitioner then attains the samādhi where all Buddhas of the ten directions and three times are entirely present before their mind and eyes, seeing everything. If the mind attends to other places, bring it back and make it abide in recollection of the Buddha’s body. At that time, they will see three hundred thousand, ten million, a hundred million kinds of immeasurable Buddhas in the east. Similarly, in the south, west, north, the four intermediate directions, above, and below, according to the direction they recollect, they see all Buddhas. It is like a person observing the stars at night; hundreds of thousands of immeasurable kinds of stars are all seen. A Bodhisattva who attains this samādhi eradicates thick karmic obstructions accumulated over immeasurable kalpas, making the heavy light and the light vanish.

Explanation: The practitioner, constantly recollecting the Buddha’s adorned bodily marks like this, can realize the samādhi where all Buddhas of the ten directions and three times stand present before them, seeing all Buddhas of the ten directions and three times. If the mind attends to other dharmas elsewhere, they must still gather it back and make the thought abide in the Buddha’s body. At this time, they will see three hundred thousand million kinds of immeasurable Buddhas in the east. Similarly, they can see them in the south, west, north, the four intermediate directions, above, and below. According to the direction their mind recollects, they see that multitude of Buddhas, just like a person watching the stars in the sky at midnight, able to see hundreds of thousands of immeasurable kinds of stars. A Bodhisattva who cultivates and realizes this samādhi can eradicate karmic obstructions accumulated over immeasurable kalpas, making heavy offenses become light and light offenses vanish.

Original Text: Having attained this samādhi, one should recollect the Buddha’s various immeasurable virtues: all-knowledge, all-understanding, all-seeing, all-virtues; attainment of great compassion and great loving-kindness, and mastery; from the initial emergence from ignorance, the four fearlessnesses, the five eyes, the ten powers, the eighteen unshared attributes; the ability to eradicate immeasurable suffering, rescue from the fear of aging and death, and bestow the eternal bliss of Nirvāṇa. The Buddha possesses such immeasurable virtues. Having made this recollection, personally make this vow: “When will I attain the Buddha’s body and the Buddha’s virtues, so majestic as this?” Then make a great vow: “All past merit, all present merit, I dedicate entirely to seeking the Buddha Way, not seeking any other reward.” Further, think: “All sentient beings are extremely pitiable. The virtues of the Buddhas’ bodies are so majestic. Why do sentient beings seek other karmic activities instead of seeking Buddhahood?”

Explanation: Having realized this samādhi, one should recollect the Buddha’s various virtues: recollect the Buddha’s all-knowledge, all-understanding, all-seeing, all-virtues; the attainment of great compassion and great loving-kindness and mastery; from just breaking the shell of ignorance, to attaining the ten powers, the four fearlessnesses, the five eyes, the six supernatural powers, the eighteen unshared attributes; the ability to eradicate sentient beings’ immeasurable suffering, rescue sentient beings from the fear of aging and death, and bestow upon sentient beings the Nirvāṇa of eternal bliss, self, purity, and joy. The Buddha has such immeasurable virtues. After the Bodhisattva makes such thoughts, they personally make a great vow, saying, “When will I attain the majestic Buddha body and the Buddha’s virtues like this? Why do sentient beings still seek other karmic activities instead of seeking the Buddha Way?”

Original Text: For example, the blind son of a noble family falls into a deep pit, starving, destitute, suffering, eating feces and mud. His father, greatly pitying him, seeks skillful means to rescue him from the deep pit and feeds him exquisite food. The practitioner thinks: “The virtue-nectar of the Buddha’s two kinds of bodies is like this. Yet sentient beings fall into the deep pit of birth and death, eating unclean things. With great compassion, I must rescue all sentient beings, enable them to attain the Buddha Way and cross the shore beyond birth and death, satiate them entirely with the Dharma-flavor of the Buddha’s various virtues. May they all attain all Buddha dharmas. Hearing, reciting, upholding, inquiring, contemplating, practicing, and attaining fruition—I will be their step and ladder. I establish a great essential vow, donning the armor of the three vows. Externally, I will defeat the hordes of Māra; internally, I will strike down the thieves of fetters. I will advance directly without turning back. These three vows surpass immeasurable other vows. I abide in all vows for the sake of liberating sentient beings and attaining the Buddha Way.” Such thoughts, such vows, constitute the Bodhisattva’s Buddha-recollection samādhi.

Explanation: For example, the blind son of a noble family falls into a deep pit, starving, destitute, suffering, eating feces and mud. His father, greatly pitying him, seeks skillful means to rescue him from the deep pit and gives him exquisite food. The Bodhisattva practitioner thinks: “The virtue of the Buddha’s two kinds of bodies is nectar like this. Yet sentient beings fall into the deep pit of birth and death, eating unclean things. I too should rescue all sentient beings with great compassion, enabling sentient beings to embark on the Buddha Way to cross beyond the shore of birth and death. Using the various virtue-Dharma-flavor of the Buddha, let sentient beings all become fully satiated. May they all attain all Buddha dharmas. Hearing sūtras, reciting, upholding, inquiring, contemplating, realizing fruition—I will be the step and sequence for sentient beings’ practice. I establish a great vow, donning the armor of three vow armors. Externally, I will destroy the troops of Māra; internally, I will strike down the thieves of afflictions and fetters. I will advance directly into the Buddha Way without turning back. These three vows are comparable to other immeasurable vows; for the sake of liberating sentient beings and attaining the Buddha Way, may all abide in these great vows.” Such vows, such thoughts, constitute the Bodhisattva’s Buddha-recollection samādhi.

Original Text: For one practicing the Bodhisattva path, if among the three poisons, sexual desire is predominant, first contemplate one’s own body: bones, flesh, skin, sinews, flowing blood, liver, lungs, stomach, intestines, feces, urine, saliva—thirty-six impure things. Contemplate the nine perceptions of impurity, concentrating on internal observation, not allowing external thoughts. When thoughts go to external conditions, gather them back. It is like a person holding a torch entering a mixed grain storehouse; they can distinguish and recognize all kinds of grains—beans, wheat, millet, corn—without exception.

Explanation: For one practicing the Bodhisattva path, if among the afflictions of the three poisons—greed, hatred, and delusion—sexual desire is predominant, they must first contemplate their own body, contemplating bones, muscles, skin, sinews, flowing blood, as well as liver, lungs, stomach, intestines, feces, urine, saliva, etc.—the thirty-six kinds of things, all impure. Concentrate on internal observation, not allowing the mind to scatter externally. When the mind thinks of external dharmas, gather it back and bind it to the thirty-six things within the body. It is like a person holding a candle entering a mixed grain storehouse; they can distinguish the various grains—soybeans, wheat, millet, potatoes, etc.—all clearly known.

Original Text: Furthermore, contemplate the body in six parts: the solid is the earth element; the moist is the water element; the hot is the fire element; the moving is the wind element; the pores are the space element; the knowing is the consciousness element. It is also like butchering an ox, dividing it into six parts: the body, head, and four limbs, each in a different place. The body has nine orifices, constantly flowing impurities. It is a leather bag filled with excrement. Constantly contemplate like this, not allowing external thoughts. When thoughts go to external conditions, gather them back. If one attains one-pointedness of mind, aversion arises, seeking to leave this body, wishing for its swift destruction, to enter Nirvāṇa early. At this time, one should generate great compassion and great loving-kindness. With great merit, rescue sentient beings, fulfilling the three vows made earlier. Because sentient beings, not knowing impurity, give rise to various karmic defilements, I must rescue them and place them in the land of nectar.

Explanation: Then contemplate the body’s six parts: the solid is the earth element; the moist is the water element; the hot is the fire element; the moving is the wind element; the porous is the space element; the knowing nature is the consciousness element. It is also like slaughtering an ox, dividing the ox into six parts: the body and head, the four limbs each separate. The body has nine orifices, constantly flowing impurities, like a leather sack containing excrement. Constantly contemplate like this, not allowing the mind to attend to external objects. Once the mind attends to other dharmas, gather it back. If contemplating like this, one attains the initial dhyāna state of one-pointedness of mind, aversion will arise, wishing to abandon this body, wishing to swiftly extinguish oneself, to enter Nirvāṇa early. At this time, one must generate the mind of great compassion and great loving-kindness, using the great merit of this practice to rescue sentient beings, fulfilling the three great vows made previously. Because sentient beings do not know the impurity of the physical body and create various karmic offenses and defilements, I should rescue them to the land where there is nectar.

Original Text: Furthermore, sentient beings in the desire realm delight in impurity like dogs eating feces. I must liberate them to the pure path. Furthermore, I must study and seek the true nature of all dharmas—neither permanent nor impermanent, neither pure nor impure. How should I cling to this impurity? The wisdom contemplating impurity arises from causes and conditions. For one like me, I should seek the true nature. How can aversion to the impurity within the body lead to attaining Nirvāṇa? I should be like a great elephant crossing a swift-flowing river, exhausting its source and bottom, attaining the true nature of dharmas, extinguishing and entering Nirvāṇa. How can I be like a monkey or rabbit, terrified of the swift current, only concerned with saving themselves? I must now learn the Bodhisattva dharma, practice the contemplation on impurity, eliminate sexual desire, widely transform sentient beings, enabling them to leave the suffering of desire, not being overwhelmed by aversion from the contemplation on impurity.

Explanation: Furthermore, sentient beings in the desire realm delight in impure things like dogs eating filth; I should liberate them to the pure path. Furthermore, I should cultivate and seek the true nature of all dharmas—neither permanent nor impermanent, neither ceasing nor permanent, neither pure nor impure. How should I view this impurity? The wisdom contemplating impurity arises from causes and conditions. For someone like me, I should pursue the true nature; how can aversion to the impurity within the body lead to attaining Nirvāṇa? I should be like an elephant crossing a swift-flowing great river, exhausting the river’s source and bottom, realizing the true nature of dharmas, extinguishing and entering Nirvāṇa. How can I be like a monkey or rabbit, afraid of the turbulent river water, only concerned with their own safety? I should learn the Bodhisattva dharma, practice the contemplation on impurity, eliminate sexual desire, widely transform sentient beings, enabling them to leave the suffering of desire, not being frightened away from the path by the contemplation on impurity.

From this, it can be seen that if a Bodhisattva has certain afflictions, or if certain afflictions are strong, they should also cultivate the various contemplations of the Śrāvaka vehicle as antidotes. However, they do not adopt the mind of a Śrāvaka but generate the mind of a great vehicle Bodhisattva.

Original Text: Furthermore, having contemplated impurity and thus becoming averse to birth and death, one should contemplate the pure gate. Bind the mind to three places: the tip of the nose, between the eyebrows, and the forehead. At these places, visualize opening a one-inch patch of skin, completely removing the flesh and blood. Fix the mind on the white bones, not allowing external thoughts. When thoughts go to external conditions, gather them back, fixing them on these three objects. Constantly struggle with the mind, like two people wrestling. If the practitioner overcomes the mind, then restrain it and make it abide. This is called one-pointedness of mind.

Explanation: Furthermore, once one can contemplate the impurity of the physical body, they will become averse to birth and death. They should contemplate the pure dharma gate, making the mind abide in three places: the tip of the nose, between the eyebrows, and the forehead. At these three places, visualize opening a one-inch patch of skin, removing the flesh and blood entirely without residue. After that, fix the mind single-pointedly on the white bones, not allowing the mind-thought to attend externally. If the mind-thought attends externally, gather it back and place it on these three objects. Constantly struggle with the scattered mind, like two people wrestling. If the practitioner wishes to subdue their own mind, they must fix the mind on this contemplation, thereby realizing the initial dhyāna state of one-pointedness of mind.

Original Text: If, due to aversion, one generates great compassion, pitying sentient beings who, for the sake of this empty skeleton, distance themselves from Nirvāṇa and enter the three evil destinies, one should diligently make merit, teach sentient beings, enabling them to understand the emptiness of bodily form—that bones covered by skin are merely an aggregation of impurities. For the sake of sentient beings, gradually differentiate these dharma aspects. When there is a slight perception of purity, the mind clings with affection. When the perception of impurity increases, aversion arises in the mind. By discerning the true nature of dharmas, one gives rise to the realization of true dharmas. In the true nature of all dharmas, there is neither purity nor impurity, neither confinement nor emergence. Contemplate all dharmas as equal, unbreakable and unmoving. This is called the true nature of dharmas (surpassing the state of arhats).

Explanation: If aversion to the physical body and birth and death arises, and for the sake of pitying sentient beings, one generates great compassion, pitying sentient beings who, for the sake of greed for the empty bones within the physical body, distance themselves from Nirvāṇa and fall into the three evil destinies. I should diligently make various merits, teach sentient beings, enabling them to understand the empty nature of the physical body—that bones wrapped in skin are actually an aggregation of impure things. For the sake of sentient beings, one should gradually differentiate these dharma aspects. At the beginning, there is still a slight perception of the purity of the physical body, and the mind still has clinging. When perceptions of impurity increase, aversion towards the physical body arises in the mind, and one discerns some true dharma aspects, thus giving rise to the realization of true dharma aspects. In the true nature of all dharmas, there is neither a pure aspect nor an impure aspect; it neither enters nor exits. Contemplate all dharmas as having one equal aspect, unbreakable and unmoving. This is the true nature of dharmas, surpassing the state of Arhats.

Original Text: For one practicing the Bodhisattva path, if hatred is predominant, one should practice loving-kindness. Recollect sentient beings in the east with a mind pure in loving-kindness, free from resentment and hatred, vast and immeasurable. See all sentient beings clearly present before one’s eyes. Similarly for the south, west, north, the four intermediate directions, above, and below. Control the mind to practice loving-kindness, not allowing external thoughts. When thoughts go to other objects, gather them back. Hold the mind’s eye in contemplation; see all sentient beings clearly, all present before one’s eyes.

Explanation: For one practicing the Bodhisattva path, if hatred in the mind is predominant, they should cultivate the contemplation on loving-kindness. Mentally recollect sentient beings in the eastern world, their minds pure, compassionate towards sentient beings, free from resentment and hatred, with a mind vast and boundless, seeing sentient beings of the east all present before them. Mentally recollect sentient beings of the southern, western, northern worlds, the four intermediate directions, above, and below, likewise. Restrain the mind to abide in practicing compassion and pitying sentient beings, not allowing thoughts to grasp externally. If the mind attends to other dharmas, gather it back, single-mindedly contemplating sentient beings of the ten-direction worlds, all before the eyes, all clearly visible.

Original Text: If one attains one-pointedness of mind, one should vow: “With the truly pure dharma of Nirvāṇa, I will liberate sentient beings, enabling them to attain true joy.” Practicing the samādhi of loving-kindness, if the mind is like this, this is the Bodhisattva path. Abiding in the samādhi of loving-kindness, contemplate the true nature of all dharmas—pure, unbreakable, unmoving—and vow that sentient beings may attain the benefit of this dharma. With this samādhi, compassionately recollect all sentient beings in the east, enabling them to attain the joy of Buddhahood. Similarly for the ten directions. Without the mind turning or scattering, this is called the Bodhisattva’s gate of the samādhi of loving-kindness.

Explanation: If one realizes the initial dhyāna state of one-pointedness of mind, one should make a vow, saying: “I will liberate sentient beings with the truly pure dharma of Nirvāṇa, enabling sentient beings to attain true joy.” Practicing the samādhi of loving-kindness, if the mind is like this, this is the Bodhisattva path. The mind abides in the samādhi of loving-kindness and contemplates the true nature of all dharmas—pure, undefiled, unmoving, unbreakable—hoping sentient beings may obtain the benefit of this dharma. With this samādhi, compassionately recollect all sentient beings in the east, enabling them to attain the joy of the Buddha ground. Compassionately recollect sentient beings of the ten-direction worlds likewise, without the mind turning or scattering. This is called the Bodhisattva’s dharma gate of the samādhi of loving-kindness.

Original Text: Question: Why not recollect all sentient beings of the ten directions simultaneously? Answer: First recollect one direction; it is easier to attain one-pointedness of mind. Then, in sequence, pervade all directions. Question: People have enemies who constantly wish to harm them. How can one practice loving-kindness towards them, wishing them joy? Answer: Loving-kindness is a mental dharma, born from the mind. Begin with those close to you. As affection for the close increases, extend it even to enemies. It is like fire burning firewood; when strong, it can even burn wet wood. Question: Sometimes sentient beings suffer various hardships—some among humans, some in hell. Although the Bodhisattva practices loving-kindness, how can those beings attain joy? Answer: First take the aspect of joy from joyful people and enable those suffering people to attain joy like them. It is like a defeated army general, terrified and having lost courage, viewing his enemies as all being brave warriors.

Explanation: Someone asked: Why not recollect sentient beings of all ten directions simultaneously? Answer: First recollect sentient beings of one world; it is easier to attain the initial dhyāna state of one-pointedness of mind. Then, in sequence, recollect sentient beings of other worlds, then pervade all worlds’ sentient beings. If one tries to recollect them all simultaneously, fearing the mind’s power is insufficient, it may not manifest. Again, someone asked: Everyone has enemies who constantly wish to harm them; how to practice loving-kindness towards them, wishing them joy? Answer: Compassion is a mental dharma, born from the mind. Begin by practicing loving-kindness towards one’s own closest relatives. Then gradually increase the scope to relatives, finally extending to enemies. It is like adding firewood when lighting a fire; the fire must be vigorous to burn wet wood.

Question: Sometimes sentient beings suffer various painful experiences, sometimes among humans, sometimes in hell. Although the Bodhisattva can cultivate loving-kindness, how can those people attain joy? Answer: First, from joyful people, take the aspect of joy, enabling those suffering people to attain joy like them. It is like a defeated army general, already afraid, having lost courage and boldness, viewing his enemies as all being brave warriors.

Original Text: Question: What are the good benefits of practicing the samādhi of loving-kindness? Answer: The practitioner personally reflects: “Having left home and renounced the worldly life, I should practice loving-kindness.” Also, consider: “Having received the faithful offerings of others, I should benefit them.” As the Buddha said, even momentary practice of loving-kindness accords with the Buddha’s teaching; it is entering the path, not receiving offerings in vain. Furthermore, though wearing dyed robes, the mind should be undyed. The power of the samādhi of loving-kindness can make it undyed.Furthermore, in this age of the Dharma’s decline, my mind practices loving-kindness; among those without the Dharma, I am one with the Dharma. Among non-Dharma multitudes, I am one with the Dharma. Abiding in the Dharma without distress, due to the power of the samādhi of loving-kindness. The Bodhisattva’s practice approaches the gate of nectar. The various kinds of burning distress are cooled by the loving-kindness, attaining cool joy. As the Buddha said, when people are extremely hot, entering a cool pond brings joy. Furthermore, donning the great armor of compassion blocks the arrows of afflictions. Loving-kindness is the Dharma medicine, dissolving the poison of resentment and knots. When afflictions burn the mind, loving-kindness can extinguish them. Loving-kindness is the Dharma ladder ascending the terrace of liberation. Loving-kindness is the Dharma ship crossing the sea of birth and death. Poor in the wealth of wholesome dharmas, loving-kindness is the supreme treasure. Walking towards Nirvāṇa, loving-kindness is the path’s provisions. Loving-kindness is the swift steed entering Nirvāṇa. Loving-kindness is the fierce general crossing the three evil destinies. One who can practice loving-kindness subdues all evils. Various heavenly good spirits constantly follow and protect them.

Explanation: Question: What are the benefits of practicing the samādhi of loving-kindness? Answer: The practitioner personally reflects: “Having left home and renounced the worldly life, I should practice loving-kindness.” Also consider: “Having received the faithful offerings and respect of devotees, I should benefit the devotees.” As the Buddha said, even momentary practice of loving-kindness accords with the Buddha’s teaching; it is for entering the Buddha path, not receiving the devotees’ offerings in vain. Furthermore, wearing the defiled robes of a renunciant, the mind should be undefiled; the power of the samādhi of loving-kindness can make the mind undefiled.

Furthermore, in this age of the Dharma’s decline, my mind practices loving-kindness; thus, I am one whose mind holds the Dharma. Among beings not practicing the true Dharma, I am one who practices the true Dharma. Practicing according to the Dharma, the mind is without distress, due to the sustaining power of the samādhi of loving-kindness. The Bodhisattva’s practice approaches the gate of nectar; the various kinds of burning distress in the mind are cooled by loving-kindness, enabling the mind to attain the joy of Dharma. As the Buddha said, when a person feels extremely hot, entering a cool pond brings joy. Furthermore, if a Bodhisattva dons the great armor of compassion, it blocks the poisonous arrows of afflictions; loving-kindness is the Dharma medicine, capable of destroying the poison of resentment knots; when afflictions burn the mind, loving-kindness can extinguish the fire of afflictions; loving-kindness is the ladder of the Buddha Dharma, the step to ascend the terrace of liberation; loving-kindness is the Dharma ship, capable of crossing the sea of birth and death; if lacking the wealth of wholesome dharmas, loving-kindness is the supreme treasure; if practice aims towards Nirvāṇa, loving-kindness is the path’s provisions; loving-kindness is the powerful feet; if one wishes to enter Nirvāṇa, loving-kindness is the brave general, capable of transcending the three evil destinies; one who practices loving-kindness can subdue and conquer many evil thieves; various heavenly good spirits constantly follow and protect them.

Original Text: Question: If a practitioner attains the samādhi of loving-kindness, how can they prevent its loss and further increase it? Answer: Study pure precepts, delight in faith and reliance, learn various dhyānas, cultivate one-pointedness and wisdom. Delight in dwelling in quiet places, constantly practice diligence, have few desires and know contentment, act in accordance with the teachings of loving-kindness. Restrain the body, eat little, reduce sleep. During the first and last watches of the night, contemplate without neglect. Minimize unnecessary speech, silently guard stillness. In sitting, lying, walking, and standing, know the measure, not letting it exceed, causing extreme fatigue and suffering. Regulate cold and warmth, not letting it cause distress. This is called increasing loving-kindness.

Explanation: Question: If a practitioner attains the samādhi of loving-kindness, how can they maintain it without loss and continuously increase it? Answer: They should study the precepts, maintaining a mind pure and undefiled, in harmony with the wholesome, deeply believing in the Buddha Dharma to generate lightness, ease, and joy. Cultivate various dhyānas, perfecting the dhyāna of one-pointedness and wisdom, delighting in dwelling in secluded places, constantly practicing diligence, having few desires and knowing contentment, mentally acting in accordance with the Buddha’s compassionate teachings, restraining oneself, reducing food and sleep. During the first and last watches of the night, constantly contemplate the Dharma, not wasting time. Reduce unnecessary speech, silently guard the pure state of mind. In walking, standing, sitting, and lying down, know the time and have measure, not acting excessively, thereby causing mental and physical fatigue and suffering. Skillfully regulate the physical body, not letting it be too cold or too hot, causing mental and physical distress. Continuously regulating the body and mind like this can continuously increase the samādhi of loving-kindness.

Sincere learners and practitioners of the Buddha Dharma should regulate their body and mind like this; only then can the threefold training of precepts, dhyāna, and wisdom be perfected. If physical or mental conduct contradicts this, they should adjust it, change it. Strive to subdue greed and defilement, not revering the physical body, not clinging to the physical body, upholding the precepts; only then can dhyāna be perfected, lightness and ease of body and mind be attained, contemplative wisdom be perfected, and realization of the Dharma through practice be achieved.

Original Text: Furthermore, give the joy of the Buddha Way, the joy of Nirvāṇa, to all people; this is called great compassion. The practitioner should consider: “Now and in the future, great beings practice compassion, benefiting all. I too have received their grace; they are my good guides. I must practice compassion to fully repay their kindness.” Further reflect: “Great virtuous ones, with compassionate minds, pity all beings, taking this as joy. I too should be like this, pitying sentient beings, enabling them to attain the joy of the Buddha and the joy of Nirvāṇa. This is repaying kindness.” Furthermore, the power of compassion can make everyone’s mind attain joy, the body leave burning distress, and attain cool joy. Uphold the merit of practicing compassion, pitying and bringing peace to all, to repay the kindness of good guides.

Explanation: Furthermore, practitioners should bring the joy of cultivating the Buddha Way and the joy of Nirvāṇa to all people; this is great compassion. The practitioner should think like this: Now and future Buddhas and Bodhisattvas, great beings, practice compassionate conduct; I too have received their grace. Buddhas and Bodhisattvas are my good teachers; the Buddha Dharma is my good support; I too should practice compassion, completely repaying the good teachers for bestowing grace upon me. Again, consider: Great virtuous ones pity all sentient beings with compassionate minds, taking compassion as joy; I too should be like this, pitying all sentient beings, enabling them to attain the joy of the Buddha Dharma and the joy of Nirvāṇa; this is the conduct of repaying kindness. Furthermore, the power of compassion can make everyone’s mind attain joy, body and mind leave burning distress, and attain cool joy. Practice and uphold the merit of compassion, pitying and bringing peace to all people, to repay the kindness of good teachers.

Original Text: Furthermore, loving-kindness has wholesome benefits: it severs the dharma of hatred, opens the gate of good reputation, is a field of merit for donors, is the cause for birth in the Brahmā heavens, abides in the state free from desire, removes adversaries and the root of contention, is praised by the Buddhas, loved and respected by the wise, upholds pure precepts, generates the light of wisdom, enables hearing the benefits of the Dharma, is the ghee of merit, determines one as a good person, is the fierce power of renunciation, destroys all evils. Insults and unwholesomeness can be subdued by the retribution of loving-kindness. It gathers joy, generates the dharma of diligence, is the root cause of wealth and nobility, establishes the treasury of wisdom, the storehouse of sincere faith, the gate to all wholesome dharmas, the method to gain praise, the root of reverence, the truly right path of the Buddha. If someone directs malice towards it, they themselves suffer the consequence. The five kinds of malicious speech—untimely speech, untrue speech, unbeneficial speech, unkind speech, harsh speech—these five kinds of malicious speech cannot shake it. All poisonous harm also cannot injure it. It is like a small fire, which cannot heat the great ocean (Here should follow the story of King Udayana holding five hundred arrows).

Explanation: Furthermore, loving-kindness has the benefit of wholesome dharmas: it can sever the dharma of hatred, gain great renown, beings knowing of it will all draw near, thus becoming a field of merit for donors. Loving-kindness without hatred is the cause for birth in the great Brahmā heavens, abiding in the state free from desire, removing adversaries and enemies, and the root of contention and dispute. All Buddhas praise it; the wise all cherish and revere it. One who can uphold pure precepts can give birth to the light of wisdom. One who can hear the Dharma and attain benefit, the merit born is like ghee; they are certainly a wholesome person of sharp faculties; after renouncing, they cultivate with fierce diligence, capable of destroying all unwholesome dharmas. Insults and other unwholesome dharmas, using loving-kindness in return, can subdue them.

Gathering much wholesome affinity, bringing joy to sentient beings, is diligence in the Buddha Dharma; it is the root cause for gathering the causes of wealth and nobility, capable of establishing a mansion of wisdom, and a treasury of honesty and trustworthiness; it is the great gate to all wholesome dharmas. Attaining the praise of the multitude, it is the root of the multitude’s reverence, the truly right path of the Buddha Dharma. If someone directs malice towards it, they will suffer the consequence themselves. There are five kinds of malicious speech: speech spoken when it should not be spoken, untrue speech, speech without benefit, speech without kindness, non-gentle speech. These five kinds of malicious speech cannot make its loving-kindness mind waver; all poisonous harm cannot injure it. It is like a small fire, which cannot make the great ocean hot.

Original Text: As in the story (avadāna) of King Udayana in the Vaira (Vimala?) Sūtra: There were two queens, one named Wubi (Matchless), the other named Śyāmāvatī. Wubi slandered Śyāmāvatī. Śyāmāvatī had five hundred loyal attendants. The king, intending to shoot each one dead with five hundred arrows, Śyāmāvatī told the attendants: “Stand behind me.” At that time, Śyāmāvatī entered the samādhi of loving-kindness. The king drew his bow and shot; the arrow fell at her feet. The second arrow returned to the king’s feet. The king was greatly terrified. As he prepared to shoot again, Śyāmāvatī said to the king: “Stop, stop! Because of our bond as husband and wife, I tell you: if you shoot this arrow, it will directly pierce your heart.” The king, fearful, threw down his bow and ceased shooting. He asked: “What art do you possess?” She replied: “I possess no special art. I am a disciple of the Buddha; it is because I entered the samādhi of loving-kindness.”This samādhi of loving-kindness, briefly stated, has three kinds of basis: based on beings, based on dharmas, and unconditioned. Those who have not attained the Way are called “based on beings.” Arhats and Pratyekabuddhas are called “based on dharmas.” All Buddhas, the World-Honored Ones, are called “unconditioned.” Therefore, this is a brief explanation of the gate of the samādhi of loving-kindness.

Explanation: As in the story (avadāna) of King Udayana in the Vaira (Vimala?) Sūtra: There were two queens, one named Wubi (Matchless), the other named Śyāmāvatī. Wubi slandered Śyāmāvatī, and Śyāmāvatī had five hundred loyal and upright attendants. The king used five hundred arrows, intending to shoot each one dead. Śyāmāvatī told these attendants, “Stand behind me.” At this time, Śyāmāvatī entered the samādhi of loving-kindness. The great king drew his bow and shot; the result was the arrow fell at her feet. The second arrow again fell at the great king’s feet. The great king was terrified and afraid, and again wished to shoot; Śyāmāvatī said to the great king: “Stop, stop. Because of the grace of the husband-wife bond, I tell you, if you shoot this arrow, this arrow will directly shoot towards your heart.” The great king was frightened and afraid, threw down the bow and arrow, and ceased shooting. He asked Śyāmāvatī: “What technique did you use?” Śyāmāvatī answered: “I have no technique. I am a disciple of the Buddha; entering the samādhi of loving-kindness, therefore I could be like this.”

This samādhi of loving-kindness, briefly stated, has three kinds of basis: basis on beings, basis on dharmas, and unconditioned basis. Those who have not yet attained the Way are the basis on beings; Arhats and Pratyekabuddhas are the basis on dharmas; all Buddhas, the World-Honored Ones, are the unconditioned basis. This is a brief explanation of the dharma gate of the samādhi of loving-kindness.

Original Text: For one practicing the Bodhisattva path, if among the three poisons, delusion is predominant, one should contemplate the twelve links. Destroy two kinds of delusion: internally destroy delusion regarding the body, externally destroy delusion regarding sentient beings. Reflect thus: “I and sentient beings are both in calamity. Constantly born, constantly aging, constantly sick, constantly dying, constantly perishing, constantly reappearing. Sentient beings are pitiable, not knowing the path to liberation. From where can they escape?” Single-mindedly contemplate: Birth, aging, sickness, and death arise from causes and conditions. Then contemplate further: From what causes and conditions do they arise? Single-mindedly contemplate: Birth arises from existence (bhava). Existence arises from grasping. Grasping arises from craving. Craving arises from feeling. Feeling arises from contact. Contact arises from the six sense bases. The six sense bases arise from name-and-form (nāmarūpa). Name-and-form arises from consciousness. Consciousness arises from formations. Formations arise from ignorance.

Explanation: For one practicing the Bodhisattva path, if among the afflictions of the three poisons—greed, hatred, and delusion—delusion is predominant, they should contemplate the twelvefold chain of dependent origination, destroying two kinds of delusion: internally destroying delusion regarding the physical body, externally destroying delusion regarding sentient beings. They should reflect: “I and sentient beings are both in suffering and evil calamities, constantly being born, constantly aging, constantly suffering illness, constantly dying, constantly perishing, constantly appearing. Sentient beings are worthy of pity, not knowing the path to liberation, not knowing from where to escape.”

Single-mindedly contemplate: Birth, aging, sickness, and death arise from causes and conditions; again contemplate, birth arises from what causes and conditions; single-mindedly contemplate, birth is conditioned by existence in the three realms; existence is conditioned by grasping; grasping is conditioned by craving for the three realms; craving is conditioned by feeling; feeling is conditioned by contact of sense faculties and objects; contact is conditioned by the six sense faculties; the six sense faculties are conditioned by name-and-form (the five aggregates); name-and-form is conditioned by the continuous karmic formations of the consciousness from past lives; the consciousness of past lives is conditioned by the mental formations of the mental faculty (manas); the mental formations are conditioned by the ignorance of the mental faculty.

Original Text: Then contemplate further: By what causes and conditions are birth, aging, and death extinguished? Single-mindedly contemplate: With the cessation of birth comes the cessation of aging and death. With the cessation of existence comes the cessation of birth. With the cessation of grasping comes the cessation of existence. With the cessation of craving comes the cessation of grasping. With the cessation of feeling comes the cessation of craving. With the cessation of contact comes the cessation of feeling. With the cessation of the six sense bases comes the cessation of contact. With the cessation of name-and-form comes the cessation of the six sense bases. With the cessation of consciousness comes the cessation of name-and-form. With the cessation of formations comes the cessation of consciousness. With the cessation of ignorance comes the cessation of formations.

Explanation: Thus, again contemplate: By what causes and conditions are birth, aging, sickness, and death extinguished? Then single-mindedly contemplate: When birth ceases, aging and death cease; when existence in the three realms ceases, birth ceases; when grasping ceases, existence ceases; when craving ceases, grasping ceases; when feeling ceases, craving ceases; when contact ceases, feeling ceases; when the six sense faculties cease, contact ceases; when name-and-form ceases, the six sense faculties cease; when the karmic formations of the six consciousnesses cease, name-and-form ceases; when the mental formations of the mental faculty cease, the karmic formations of the six consciousnesses cease; when the ignorance of the mental faculty ceases, the mental formations cease.

Original Text: What are these twelve parts here? The part of ignorance: Not knowing the past, not knowing the future, not knowing past and future. Not knowing internal, not knowing external, not knowing internal and external. Not knowing the Buddha, not knowing the Dharma, not knowing the Saṅgha. Not knowing suffering, not knowing origin, not knowing cessation, not knowing the path. Not knowing karma, not knowing result, not knowing karma and result. Not knowing cause, not knowing condition, not knowing cause and condition. Not knowing sin, not knowing merit, not knowing sin and merit. Not knowing wholesome, not knowing unwholesome, not knowing wholesome and unwholesome. Not knowing sinful dharmas, not knowing sinless dharmas. Not knowing dharmas to be approached, not knowing dharmas to be avoided. Not knowing defiled dharmas, not knowing undefiled dharmas. Not knowing worldly dharmas, not knowing supramundane dharmas. Not knowing past dharmas, not knowing future dharmas, not knowing present dharmas. Not knowing black dharmas, not knowing white dharmas. Not knowing the dharma of discerning causes and conditions. Not knowing the dharma of the six contacts. Not knowing the dharma of true realization. Such various unknowing, non-wisdom, non-seeing, darkness, ignorance—this is called ignorance.

Explanation: What are these twelve links here? The part of ignorance is not knowing the past, not knowing the future, not knowing past and future; not knowing internal, not knowing external, not knowing internal and external; not knowing Buddha, not knowing Dharma, not knowing Saṅgha; not knowing suffering, not knowing origin (of suffering), not knowing cessation (of suffering), not knowing the path (to cessation); not knowing karma, not knowing result, not knowing karma and result; not knowing cause, not knowing condition, not knowing cause and condition; not knowing sin, not knowing merit, not knowing sin and merit; not knowing wholesome, not knowing unwholesome, not knowing wholesome and unwholesome; not knowing sinful dharmas, not knowing sinless dharmas, not knowing sinful and sinless dharmas; not knowing dharmas to be approached, not knowing dharmas to be avoided; not knowing defiled dharmas, not knowing undefiled dharmas; not knowing worldly dharmas, not knowing supramundane dharmas; not knowing past dharmas, not knowing present dharmas, not knowing future dharmas; not knowing black dharmas (unwholesome), not knowing white dharmas (wholesome); not knowing the dharma of discerning causes and conditions, not knowing the dharma of the six contacts, not knowing the dharma of true realization. Such various unknowing and non-seeing is lack of wisdom, mental darkness and ignorance; this is the dharma of ignorance.

Original Text: Ignorance conditions formations. What are called formations? There are three kinds: bodily formations, verbal formations, mental formations. What are bodily formations? Inhalation and exhalation are bodily formation dharmas. Why? Because these dharmas belong to the body, therefore called bodily formations. What are verbal formations? There is vitarka (applied thought) and vicāra (sustained thought). Having done vitarka and vicāra, then verbal speech occurs. Without vitarka and vicāra, there is no speech. This is called verbal formations. What are mental formations? Feeling and perception are mental dharmas. Because they are connected to the mind, they are called mental formations.Furthermore, formations bound to the desire realm, formations bound to the form realm, formations bound to the formless realm. Furthermore, wholesome formations, unwholesome formations, immovable formations. What are wholesome formations? All wholesome dharmas of the desire realm, and the three dhyānas of the form realm. What are unwholesome formations? All unwholesome dharmas. What are immovable formations? Wholesome defiled formations of the fourth dhyāna, and wholesome defiled formations of the formless concentrations. This is called formations.

Explanation: Ignorance conditions formations. What are formations? There are three kinds: bodily formations, verbal formations, mental formations. What are bodily formations? Inhalation and exhalation are bodily formation dharmas, because this dharma belongs to bodily behavior, therefore called bodily formations. What are verbal formations? The mind has feeling and thought concepts; having feeling and thought, verbal speech then appears; without feeling and thought, there is no speech; therefore feeling and thought are verbal formations. What are mental formations? Feeling and perception are mental formation dharmas, connected to the mind, called mental formations.

Furthermore, desire realm formations, form realm formations, formless realm formations—all belong to formations. Again, wholesome formations, unwholesome formations, immovable formations—all belong to formations. What are wholesome formations? They include wholesome formations of the desire realm, as well as wholesome formations of the first dhyāna heaven of the form realm, the second dhyāna heaven, and the third dhyāna heaven. What are unwholesome formations? All unwholesome dharmas are unwholesome formations. What are immovable formations? Defiled wholesome formations of the fourth dhyāna, and wholesome defiled formations within the formless concentrations; these all belong to formations.

The mental faculty’s ignorance cannot directly produce these formations. However, because of ignorance, the mental faculty can have various mental formations, i.e., the mental factors (caitasika) of the mental faculty, including the five universal mental factors and various mental factors. After that, the ālayavijñāna, in accordance with the mental factors of the mental faculty, gives rise to the six consciousnesses. The six consciousnesses then have various bodily, verbal, and mental formations, including wholesome and unwholesome formations, formations of the desire, form, and formless realms, including the immovable formations of the fourth dhyāna and above, including various defiled formations.

Original Text: Formations condition consciousness. What is called consciousness? The six kinds of consciousness realms: eye-consciousness up to mind-consciousness. These are called the six consciousnesses. Consciousness conditions name-and-form. What is name? The four formless aggregates: feeling, perception, formations, consciousness. This is called name. What is form? All form, the four great elements and derived form. This is called form. What are the four great elements? Earth, water, fire, wind. What is earth? That with the characteristic of solidity and heaviness is earth. That with the characteristic of wetness is water. That with the characteristic of heat is fire. That with the characteristic of lightness and movement is wind. Other visible forms, with resistance or without resistance, are called derived form. The combination of name and form is called name-and-form.

Explanation: Formations condition consciousness. What is consciousness? The six kinds of consciousness realms: eye-consciousness up to mind-consciousness, called the six consciousnesses. The cause of the six consciousnesses conditions name-and-form. What is name? The four aggregates of the formless realm: feeling, perception, formations, consciousness—this is name. What is form? All form dharmas, the seeds of the four great elements and the derived elements of the great elements, is form. What are the four great elements? Earth, water, fire, wind. What is earth? That with the characteristic of hardness and heaviness is earth; that with the characteristic of wetness is water; that with the characteristic of heat is fire; that with the characteristic of lightness and movement is wind. Other visible forms, with resistance to the five sense faculties or without resistance, are derived form. The combination of name and form is name-and-form (the five aggregates).

Original Text: Name-and-form conditions the six sense bases. What are the six sense bases? The internal six bases: the eye base up to the mind base. These are called the six bases. The six sense bases condition contact. What is contact? The six kinds of contact realms: eye-contact up to mind-contact. What is eye-contact? The eye contacts form, giving rise to eye-consciousness. The harmony of these three factors is called eye-contact. Similarly for mind-contact and so forth. Contact conditions feeling. What is feeling? Three kinds of feeling: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. What is pleasant feeling? Impelled by craving. What is painful feeling? Impelled by hatred. What is neither-painful-nor-pleasant feeling? Impelled by delusion. Furthermore, pleasant feeling generates pleasure; abiding in pleasure extinguishes pain. Painful feeling generates pain; abiding in pain extinguishes pleasure. Neither-painful-nor-pleasant feeling knows neither pain nor pleasure.

Explanation: Name-and-form conditions the six sense bases. What are the six sense bases? The internal six bases: the eye base, ear base, nose base, tongue base, body base, mind base—together they are the internal six bases. The cause of the six sense bases produces contact. What is contact? Contact includes six kinds of contact realms: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. What is eye-contact? The eye faculty contacts form, giving rise to eye-consciousness; the harmony of the three is called contact. Similarly for ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. The cause of contact produces feeling. What is feeling? There are three kinds: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. What is pleasant feeling? Impelled by craving; feeling induced by craving is pleasant feeling. What is painful feeling? Impelled by hatred; feeling induced by hatred. What is neither-painful-nor-pleasant feeling? Impelled by delusion; feeling induced by delusion. Furthermore, pleasant feeling generates pleasure; abiding in pleasant feeling can extinguish pain; painful feeling generates pain; abiding in painful feeling can extinguish pleasure; neither-painful-nor-pleasant feeling knows neither pain nor pleasure.

Original Text: Feeling conditions craving. What is craving? Craving arising from eye-contact with form, up to craving arising from mind-contact with dharmas. Craving conditions clinging. What is clinging? Clinging to sensuality, clinging to views, clinging to precepts and vows, clinging to the doctrine of self. Clinging conditions existence. What is existence? Three kinds of existence: existence in the desire realm, existence in the form realm, existence in the formless realm. From the great Avīci hell below up to the Parinirmita-vaśavartin heaven above—this is called existence in the desire realm, including the karma that generates it. What is existence in the form realm? From the lower Brahmā heavens up to the Akaniṣṭha heaven. This is called existence in the form realm. What is existence in the formless realm? From the sphere of infinite space up to the sphere of neither-perception-nor-non-perception. This is called existence in the formless realm. Existence conditions birth. What is birth? Various sentient beings are born everywhere. There is the obtaining of the feeling aggregate, the obtaining of sustenance, the obtaining of entry, the obtaining of life. This is called birth. Birth conditions aging and death. What is aging? Teeth falling out, hair turning white, many wrinkles, sense faculties ripening and breaking, breath choking, body bent, walking with a staff. Because the body of the aggregates decays. This is called aging. What is death? All sentient beings, everywhere declining, falling, perishing, the cutting off of life, the exhaustion of lifespan. This is called death. First aging, then death, therefore called aging and death.

Explanation: The cause of feeling conditions craving. What is craving? The eye faculty contacts form, the ear faculty contacts sound, the nose faculty contacts smell, the tongue faculty contacts taste, the body faculty contacts touch, and the mind faculty contacts dharmas, generating craving. The cause of craving conditions clinging. What is clinging? Clinging to the afflictions of birth and death within the desire realm, unwilling to relinquish; clinging to the afflictions of self-view and wrong views, unable to abandon; clinging to precepts and rules that are not causes for liberation, unwilling to abandon; clinging to the inner perception of self, unable to abandon. The cause of clinging conditions existence. What is existence? The dharmas of existence in the desire realm, existence in the form realm, and existence in the formless realm—the three collectively called existence. From the great Avīci hell below up to the Parinirmita-vaśavartin heaven above, these are the dharmas of existence in the desire realm and the karmic activities that can be produced there. From the first dhyāna heaven below in the form realm up to the Akaniṣṭha heaven, the dharmas existing there and the karmic activities that can be produced there are existence in the form realm. From the sphere of infinite space up to the sphere of neither perception nor non-perception, these are the dharmas of existence in the formless realm and the karmic activities produced there.

The cause of the three existences conditions birth. What is birth? Various sentient beings are born everywhere within the three realms; without the three existences, there is no birth of life forms. After birth, there are the five aggregates or four aggregates that can sustain the body, can enter, can obtain lifespan—this is birth. The cause of birth conditions aging and death. What is aging? Teeth falling out, hair turning white, skin wrinkled, body faculties aged and decayed, energy not flowing smoothly, body bent, walking requiring a staff—the decay of the five-aggregate body indicates aging. What is death? All sentient beings within the three realms, in their various places of existence, decline, fall, perish, die; lifespan exhausted, is death. Aging first, then death, is called aging and death.

Original Text: In these twelve links of dependent origination, all worldly phenomena do not arise from the edge of non-causality, nor from the edge of a god, nor from the edge of a person, nor from the edge of various heterodox causes. The Bodhisattva contemplates the twelve links of dependent origination, fixing the mind unmoving, not allowing external thoughts. When thoughts go to external conditions, gather them back. Contemplate the twelve parts arising in the three times: past life, present life, future life. If the Bodhisattva attains mental stability, they should contemplate that the twelve parts are empty, without a master. Ignorance does not know “I produce formations.” Formations do not know “I arise from ignorance.” Merely due to the condition of ignorance, formations arise. It is like a plant sprouting from a seed; the seed does not know “I produce the sprout.” The sprout does not know “I come from the seed.” Up to aging and death, it is also like this. In each of these twelve parts, contemplate and know there is no master, no self. It is like external plants having no master; it is merely due to inverted views that one posits an “I.”

Explanation: The twelvefold chain of dependent origination spoken of here means that all worldly phenomena do not arise without causes and conditions; they are all born from the margin of causes and conditions, not from the margin of heaven, nor from the margin of man, nor from the margin of various conditions, but relying on these various conditions, born from causes. The Bodhisattva contemplates the twelvefold chain of dependent origination, fixing the mind unmoving, not allowing the mind-thought to attend externally to other dharmas. If the mind-thought attends externally, grasping outward, gather the mind-thought back. Contemplate the twelve links of dependent origination arising in the three times: this life, past life, and future life.

If the Bodhisattva’s mind can abide in this dharma during contemplation, they should contemplate that the twelve links of dependent origination are all empty, without a master, without a real existence for each link. Ignorance does not know it is the cause producing bodily, verbal, and mental formations; bodily, verbal, and mental formations do not know they exist because of ignorance. Merely due to the condition of ignorance, formations are produced. For example, the seed of a plant is produced from the plant’s seed and sprout; the seed does not know it can produce a sprout; the sprout does not know it comes from the seed. Similarly, ignorance up to aging and death are also like this, mutually unaware of what produces them. Therefore, contemplating the twelve links of dependent origination, each link must be contemplated as having the nature of no-master and no-self, like external plants having no master, yet due to inverted knowledge and views, one posits a self.