Commentary on the Samādhi Meditation Sūtra
Chapter 11 How to Cultivate Various Samādhis
Original text: 若行者求佛道入禅。先当系心专念十方三世诸佛生身。莫念地水火风山树草木。天地之中有形之类及诸余法一切莫念。但念诸佛生身处在虚空。譬如大海清水。中央金山王须弥。如夜闇中然大火。如大施祠中七宝幢。佛身如是。有三十二相八十种好。常出无量清净光明于虚空相青色中。常念佛身相如是。
Explanation: If a practitioner seeks the Buddha's path and wishes to enter deep meditative concentration, he should first bind his mind to single-mindedly recollect the transformation bodies (Nirmāṇakāya) or reward bodies (Sambhogakāya) of all Buddhas of the ten directions and three periods of time. He should not recollect any material form composed of earth, water, fire, and wind, such as mountains, trees, and grasses; he should not recollect anything with form within heaven and earth, nor any other dharmas. He should only recollect that the physical bodies of the Buddhas abide in empty space. The Buddha's body is like the king of golden mountains, Mount Sumeru, in the center of the clear waters of the great ocean; it is like a great fire kindled in the dark night, and like a banner of seven treasures in a shrine hall. The Buddha's body, like the golden mountain, is thus adorned with the thirty-two marks and eighty minor characteristics, constantly emitting immeasurable pure light within the blue color of the mark of empty space.
Original text: 行者便得十方三世诸佛悉在心目前。一切悉见三昧。若心余处缘。还摄令住念在佛身。是时便见东方三百千万千万亿种无量诸佛。如是南方西方北方四维上下。随所念方见一切佛。如人夜观星宿。百千无量种星宿悉见。菩萨得是三昧。除无量劫厚罪令薄。薄者令灭。
Explanation: When the practitioner constantly recollects the Buddha's body adorned with such marks, he can attain the samādhi in which all Buddhas of the ten directions and three periods of time stand before him, seeing all of them. If the mind attaches to other places or other dharmas, one must gather it back and let the thought abide on the Buddha's body. At this time one can see three hundred, thousand, ten-million, hundred-million kinds of immeasurable Buddhas in the eastern direction; likewise one can see those in the southern, western, and northern directions, the four intermediate directions, above and below—according to whatever direction the mind recollects, one can see such multitudes of Buddhas, just like a person watching the stars at midnight, able to see hundreds of thousands of immeasurable kinds of stars. When a bodhisattva cultivates and attains such samādhi, he can eliminate the offenses of immeasurable kalpas, making heavy offenses light and light offenses vanish.
Original text: 得是三昧已。当念佛种种无量功德。一切智一切解。一切见一切德。得大慈大悲自在。自初出无明。四无畏五眼。十力十八不共法。能除无量苦。救老死畏。与常乐涅槃。佛有如是等。种种无量功德。作是念已。自发愿言。我何时当得佛身佛功德。巍巍如是。复作大誓。过去一切福。现在一切福。尽持求佛道。不用余报。复作是念。一切众生甚可怜愍。诸佛身功德巍巍如是。众生云何更求余业。而不求佛。
Explanation: After attaining such samādhi, one should recollect the Buddha's various immeasurable merits: the omniscience, the understanding of all, the seeing of all, the virtues of all, and the mastery of great loving-kindness and great compassion attained through cultivation; from first breaking through the shell of ignorance, to obtaining the ten powers, the four fearlessnesses, the five eyes and six superknowledges, and the eighteen exclusive dharmas; being able to remove sentient beings' immeasurable sufferings, rescue them from the fear of old age and death, and bestow upon them the nirvāṇa of permanence, bliss, self, and purity. The Buddha has such various immeasurable merits. After the bodhisattva has such thoughts, he himself makes a great vow, saying: "When shall I obtain a Buddha body and the Buddha's merits, so lofty as these?" He further makes a great vow: "All the merits of the past and all the merits of the present, I will devote entirely to seeking the Buddha's path, not using them for other retributions." He further thinks: "All sentient beings are truly pitiable. The merits of the Buddhas' bodies are so lofty—why do sentient beings still seek other karmic actions instead of seeking the Buddha's path?"
Original text: 譬如贵家盲子。堕大深坑。饥穷困苦。食粪食泥。父甚愍之。为求方便。拯之于深坑。食之以上馔。行者念言。佛二种身功德。甘露如是。而诸众生。堕生死深坑。食诸不净。以大悲心。我当拯济。一切众生。令得佛道。度生死岸。以佛种种。功德法味。悉令饱满。一切佛法。愿悉得之。闻诵持问。观行得果。为作阶梯。立大要誓。被三愿铠。外破魔众。内击结贼。直入不回。如是三愿。比无量诸愿。愿皆住之。为度众生。得佛道故。如是念如是愿。是为菩萨念佛三昧。
Explanation: It is like the blind son of a noble family who falls into a deep pit, hungry, poor, and distressed, eating feces and mud. His father greatly pities him and seeks skillful means to rescue him from the deep pit and give him fine food and drink. The bodhisattva practitioner thinks: "The merits of the Buddha's two kinds of bodies are just such nectar. Yet sentient beings have fallen into the deep pit of birth and death, eating all kinds of impure things. I too should, with a mind of great compassion, rescue all sentient beings, enabling them to enter the Buddha's path and cross to the other shore of birth and death, and with the various flavors of the Buddha's merits and dharma fill them all to satisfaction. May they obtain all the Buddhadharma—hearing the sūtras, reciting, upholding, inquiring, contemplative practice, and attaining fruition—as the ladder and sequence for sentient beings' cultivation." He establishes great vows and dons the armor of three vows: externally to destroy the demon hordes, internally to strike down the thief of afflictive bonds, entering the Buddha's path directly without turning back. These three vows surpass immeasurable other vows; for the sake of delivering sentient beings and attaining the Buddha's path, he vows to abide within these great vows. Such vows and such recollection constitute the bodhisattva's samādhi of recollecting the Buddha (buddhānusmṛti-samādhi).
Original text: 行菩萨道者于三毒中。若淫欲偏多。先自观身。骨肉皮肤。筋脉流血。肝肺肠胃。屎尿涕唾。三十六物。九想不净。专心内观。不令外念。外念诸缘。摄之令还。如人执烛。入杂谷仓。种种分别。豆麦黍粟。无不识知。
Explanation: For one who cultivates the bodhisattva path, among the three poisons of greed, anger, and delusion, if sexual desire is excessive, he should first contemplate his own body: bones, flesh, skin, sinews and vessels with flowing blood, as well as liver, lungs, intestines, stomach, feces, urine, mucus, and saliva—these thirty-six objects, all of various impurities. He should concentrate on inward contemplation, not letting the mind scatter outward; when the mind recollects external dharmas, he should gather it back and bind it to the thirty-six objects within his own body. It is like a person holding a candle entering a granary of mixed grains, distinguishing the various grains—soybeans, wheat, foxtail millet, potatoes, and so on—knowing them all without exception.
Original text: 复次观身六分。坚为地分。湿为水分。热为火分。动为风分。孔为空分。知为识分。亦如屠牛。分为六分。身首四支。各自异处。身有九孔。常流不净。革囊盛屎。常作是观。不令外念。外念诸缘。摄之令还。若得一心。意生厌患。求离此身。欲令速灭。早入涅槃。是时当发。大慈大悲。以大功德。拔济众生。兴前三愿。以诸众生。不知不净。起诸罪垢。我当拔置。于甘露地。
Explanation: Next, contemplate the six parts of the body: the hard is the earth part, the wet is the water part, the hot is the fire part, the moving is the wind part, the hollow openings are the space part, and the knowing nature is the consciousness part. It is also like slaughtering an ox and dividing it into six parts—the body, head, and four limbs, each in different places. The body has nine openings that constantly discharge impurities, like a leather bag holding feces and urine. Constantly make such contemplation, not letting the mind attach outward; once it attaches to other dharmas, gather it back. If through such contemplation one attains the single-minded meditative state of the first dhyāna, the mind will give rise to weariness and aversion, wishing to leave this body, wishing to quickly extinguish oneself and enter nirvāṇa early. At this time one should give rise to the mind of great loving-kindness and great compassion, using the great merit of this cultivation to rescue sentient beings and fulfill the three great vows previously made. Because sentient beings do not know the impurity of the physical body and create various offenses and afflictive defilements, I should rescue them and place them in the land of nectar.
Original text: 复次欲界众生。乐着不净如狗食粪。我当度脱。至清净道。复次我当学求。诸法实相。不有常不无常。非净非不净。我当云何。着此不净。观不净智。从因缘生。如我法者。当求实相。云何厌患身中不净。而取涅槃。当如大象。度驶流水。穷尽源底。得实法相。灭入涅槃。岂可如猕猴诸兔畏怖驶流。趣自度身。我今当学如菩萨法。行不净观。除却淫欲。广化众生。令离欲患。不为不净观所厌没。
Explanation: Furthermore, sentient beings of the desire realm delight in and cling to impure things just like dogs eating feces; I should deliver them onto the pure path. Furthermore, I should study and seek the true reality of all dharmas, which is neither permanent nor impermanent, neither cut off nor eternal, neither pure nor impure. How should I contemplate this impurity? The wisdom that contemplates impurity is born from causes and conditions. In my case, I should seek the true reality. How can one merely weary of the impurity within the physical body and take nirvāṇa? One should be like a great elephant crossing a swiftly flowing great river, exhausting its depths and source, realizing the true reality of all dharmas, extinguishing oneself and entering nirvāṇa. How could one be like monkeys and rabbits who fear the rushing river and only look to their own safety? I should study the bodhisattva's dharma, cultivate the contemplation of impurity to remove sexual desire, broadly transform sentient beings so that they leave the suffering of craving, and not let the contemplation of impurity frighten away my resolve for the path.
From this we can see that if a bodhisattva has a certain affliction, or a certain affliction that is relatively heavy, he should also cultivate the various contemplative practices of the Hīnayāna to counteract it; however, he does not adopt the mental conduct of Hīnayāna practitioners, but instead gives rise to the mind of a Mahāyāna bodhisattva.
Original text: 复次既观不净。则厌生死。当观净门。系心三处。鼻端眉间额上。当于是中开一寸皮。净除血肉。系心白骨。不令外念。外念诸缘。摄之令还。着三缘中。恒与心斗。如二人相扑。行者若胜心。则不如制之令住。是名一心。
Explanation: Furthermore, since one has contemplated the impurity of the physical body, one will weary of birth and death. One should then contemplate the pure gateway, binding the mind to three places: the tip of the nose, between the eyebrows, and the forehead. At these three places, visualize opening an inch of skin and removing the blood and flesh without remainder, then single-mindedly bind the mind to the white bones. Do not let the mind attach outward; when the mind is found attaching to external objects, gather it back and place it on these three points, constantly battling with the scattered mind, like two people wrestling. If the practitioner wishes to subdue his own mind, he must settle the mind on this visualization, thereby attaining the single-minded state of the first dhyāna.
Original text: 若以厌患。起大悲心。愍念众生。为此空骨。远离涅槃。入三恶道。我当勤力。作诸功德。教化众生。令解身相空。骨以皮覆。实聚不净。为众生故。徐当分别。此诸法相。有少净想。心生爱着。不净想多。心生厌患。有出法相。故生实法。诸法实相中。无净无不净。亦无闭亦无出。观诸法等。不可坏不可动。是名诸法实相。(出过罗汉法也)
Explanation: If, out of weariness of the physical body and birth-and-death, one gives rise to the mind of great compassion in order to pity sentient beings—compassionating that sentient beings, out of craving for the empty skeleton of the physical body, depart far from nirvāṇa and fall into the three evil paths—I should diligently create various merits and teach and transform sentient beings, enabling them to understand the empty characteristic of the physical body: bones wrapped on the outside by a skin bag are in fact an accumulation of impure things. For the sake of sentient beings, one should slowly discern these dharma characteristics: at first there is still a slight thought of the body's purity, and the mind still has attachment. When the thoughts of impurity increase, the mind will give rise to weariness toward the physical body, and one will discern some true dharma characteristics, thus giving rise to the characteristic of true dharmas. Within the true reality of all dharmas, there is neither the mark of purity nor the mark of impurity, neither entering nor exiting. Contemplating all dharmas as equal in one mark, indestructible and unmovable—this is the true reality of all dharmas, which transcends the arhat's dharma.
Original text: 行菩萨道者。若瞋恚偏多。当行慈心。念东方众生。慈心清净。无怨无恚。广大无量。见诸众生。悉在目前。南西北方四维上下。亦复如是。制心行慈。不令外念。外念异缘。摄之令还。持心目观。一切众生。悉见了了。皆在目前。
Explanation: For one who cultivates the bodhisattva path, if anger is excessive in the mind, he should cultivate the contemplation of loving-kindness, recollecting the sentient beings of the eastern world with a pure mind, compassionately pitying sentient beings, without resentment or anger, with a mind vast and boundless, seeing all the sentient beings of the east before him. Recollecting the sentient beings of the southern, western, and northern directions, the four intermediate directions, above and below is also like this. Restrain the mind to abide in practicing loving-kindness and compassionately recollecting sentient beings, not letting thoughts chase outward; if the mind attaches to other dharmas, gather it back. Concentrate on visualizing the sentient beings of the worlds in the ten directions, all before one's eyes, all clearly visible.
Original text: 若得一心。当发愿言。我以涅槃。实清净法。度脱众生。使得实乐。行慈三昧。心如此者。是菩萨道。住慈三昧。以观诸法实相。清净不坏不动。愿令众生。得此法利。以此三昧。慈念东方一切众生。使得佛乐。十方亦尔。心不转乱。是谓菩萨慈三昧门。
Explanation: If one attains the single-minded state of the first dhyāna, one should make a vow, saying: "With the true pure dharma of nirvāṇa, I deliver sentient beings so that they obtain true bliss." One who cultivates the samādhi of loving-kindness and whose mind is like this is on the bodhisattva path. With the mind abiding in the samādhi of loving-kindness, one contemplates the true reality of all dharmas—pure and undefiled, unmoving and indestructible—and wishes sentient beings to obtain the benefit of this dharma. With this samādhi, compassionately recollect all sentient beings of the east so that they may obtain the bliss of the Buddha-land; compassionately recollect the sentient beings of the worlds in the ten directions likewise, with the mind neither turning nor scattered. This is called the gateway of the bodhisattva's samādhi of loving-kindness.
Original text: 问曰。何不一时总念十方众生。答曰。先念一方。一心易得。然后次第。周遍诸方。问曰。人有怨家。恒欲相害。云何行慈。欲令彼乐。答曰。慈是心法。出生于心。先从所亲。所亲转增。乃及怨家。如火烧薪。盛能然湿。问曰。或时众生遭种种苦。或在人中或地狱中。菩萨虽慈。彼那得乐。答曰。先从乐人取其乐相。令彼苦人。得如彼乐。如败军将。怖惧失胆。视彼敌人。皆谓勇士。
Explanation: Someone asks: Why not recollect the sentient beings of all the worlds in the ten directions at the same time? The answer: First recollect the sentient beings of one world, for the single-minded first dhyāna concentration is easily attained; then in sequence recollect the sentient beings of other worlds, and then pervade all worlds. If one recollects them all together at the same time, the mind's power may be insufficient and the recollection cannot be accomplished. Again one asks: Everyone has enemies who constantly wish to harm them; how can one practice loving-kindness toward them, wishing them to be happy? The answer: Loving-kindness and compassion are dharmas of the mind, born from the mind. First practice the mind of loving-kindness beginning with one's closest kin, then progressively extend it to relatives, and finally extend it to enemies. It is like fire burning firewood: one must constantly add firewood, and only when the fire blazes can it burn wet wood.
One asks: Sometimes sentient beings must undergo various kinds of suffering, sometimes among humans, sometimes in hell. Although the bodhisattva can cultivate loving-kindness, how can those beings obtain happiness? The answer: First take the mark of happiness from happy people, so that those suffering beings may also obtain happiness like theirs. It is like the general of a defeated army who, already terrified, has lost his courage and gall, and regards all his enemies as brave warriors.
Original text: 问曰。行慈三昧。有何善利。答曰。行者自念。出家离俗。应行慈心。又思惟言。食人信施。宜行利益。如佛所言。须臾行慈。是随佛教。则为入道。不空受施。复次身着染服。心应不染。慈三昧力。能令不染。复次我心行慈。于破法世。我有法人。非法众中。我有法人。如法无恼。慈定力故。菩萨行道。趣甘露门。种种热恼。慈凉冷乐。如佛所言。人热极时。入清凉池乐。复次被大慈铠。遮烦恼箭。慈为法药。消怨结毒。烦恼烧心。慈能除灭。慈为法梯登解脱台。慈为法船。渡生死海。贫善法财。慈为上宝。行趣涅槃。慈为道粮。慈为骏足。度入涅槃。慈为猛将。越三恶道。能行慈者。消伏众恶。诸天善神。常随拥护。
Explanation: One asks: What benefit is there in cultivating the samādhi of loving-kindness? The answer: The practitioner recollects to himself: "Having left home and departed from the secular world, I should cultivate the mind of loving-kindness." He further considers: "Since I receive and use the respectful offerings of the faithful, I should bring them some benefit. As the Buddha said, practicing loving-kindness even for a moment follows the Buddha's teaching, constitutes entering the Buddha's path, and is not receiving the faithful's offerings in vain." Furthermore, wearing the dyed robes of one who has left home, the mind should no longer be defiled; only the power of the samādhi of loving-kindness can keep the mind undefiled.
Furthermore, in a world that disrupts and destroys the Buddhadharma, my mind practicing loving-kindness means I am a person whose mind holds the Buddhadharma; among sentient beings who do not practice the true dharma, I am one who practices the true dharma. Practicing according to the dharma, the mind has no distress, because of the sustaining power of the concentration of loving-kindness. The bodhisattva's path of cultivation heads toward the gate of nectar; the various heat and distress in the mind, loving-kindness can cool, and the mind attains the bliss of dharma. As the Buddha said, when a person feels extremely hot, entering the pond of coolness brings joy. Furthermore, when the bodhisattva dons the armor of great loving-kindness and compassion to shield against the poisoned arrows of afflictions, loving-kindness is the dharma medicine that can eliminate the poison of enmity and bonds; when afflictions scorch the mind, loving-kindness can extinguish the fire of afflictions; loving-kindness is the ladder of the Buddhadharma, the steps for ascending to liberation; loving-kindness is the dharma boat that can cross the ocean of birth and death; if one lacks the wealth of wholesome dharmas, loving-kindness is the supreme treasure, and one should practice it; if cultivation is to head toward nirvāṇa, loving-kindness is the provisions for the path, loving-kindness is the strong feet; if one wishes to cross into nirvāṇa, loving-kindness is the valiant warrior that can transcend the three evil paths; one who practices loving-kindness can eliminate and subdue the many evil thieves, and the virtuous gods of the heavens constantly follow and protect him.
Original text: 问曰。若当行人。得慈三昧。云何不失。而复增益。答曰。学戒清净。善信倚乐。学诸禅定。一心智慧。乐处闲静。常不放逸。少欲知足。行顺慈教。节身少食。减损睡眠。初夜后夜。思惟不废。省烦言语。默然守静。坐卧行住。知时消息。不令失度。致疲苦极。调和寒温。不令恼乱。是谓益慈。
Explanation: One asks: If a practitioner has attained the samādhi of loving-kindness, how can he keep it without losing it and also continuously increase it? The answer: He should study the precepts, keeping his mind pure and undefiled, in accord with wholesomeness, and deeply believe in the Buddhadharma, giving rise to tranquility and joy. He should study the various meditative concentrations, perfecting single-minded meditative concentration and wisdom, delight in dwelling in secluded quiet places, keep the mind always without negligence, have few desires and be well able to know contentment; in mental conduct follow the Buddha's compassionate teaching, restrain himself, and reduce food and sleep. During the first and last watches of the night, he should constantly contemplate the dharma, not wasting the days. He should reduce unnecessary speech and silently maintain a pure state of mind. In walking, standing, sitting, and lying down, he should know the proper times and measures, not overexerting himself to the point of fatiguing and distressing body and mind. He should well regulate the physical body, not letting it become too cold or too hot, which would disturb body and mind. By constantly regulating body and mind in this way, the samādhi of loving-kindness can continuously grow.
A person who sincerely studies Buddhism and cultivates should regulate body and mind in this way; only then can the three undefiled studies of precepts, meditative concentration, and wisdom be accomplished. If bodily and mental conduct contradict this, one should adjust and change them. Strive to subdue greed and defilement; do not venerate the physical body, do not crave the physical body; uphold the precepts—only then can meditative concentration be accomplished, body and mind attain tranquility, the wisdom of contemplative practice be perfected, and cultivation realize the dharma.
Original text: 复次以佛道乐。涅槃之乐。与一切人。是名大慈。行者思惟。现在未来。大人行慈。利益一切。我亦被蒙。是我良祐。我当行慈。毕报施恩。复更念言。大德慈心。愍念一切。以此为乐。我亦当尔。念彼众生。令得佛乐。涅槃之乐。是为报恩。复次慈力能令一切。心得快乐。身离热恼。得清凉乐。持行慈福。念安一切。以报其恩。
Explanation: Furthermore, a practitioner should bring the bliss of studying the Buddha's path and the bliss of nirvāṇa to all people—this is the mind of great loving-kindness and compassion. The practitioner should contemplate thus: the great ones, the Buddhas and bodhisattvas of the present and future, practice loving-kindness and compassion, and I too am covered by their grace. The Buddhas and bodhisattvas are my good teachers, and the Buddhadharma is my good refuge; I too should practice loving-kindness and fully repay the kindness my good teachers have bestowed upon me. He further contemplates: the great virtuous ones' minds of loving-kindness compassionately recollect all, taking loving-kindness as bliss; I too should be like this, compassionately recollecting all sentient beings so that they obtain the joy of the Buddhadharma and the joy of nirvāṇa—this is the practice of repaying kindness. Furthermore, the power of loving-kindness and compassion can make all beings' minds obtain happiness, their bodies and minds leave heat and distress, and obtain the bliss of coolness. Upholding the merit of loving-kindness and compassion, compassionately wishing peace and comfort to all people, one repays the kindness of one's good teachers.
Original text：复次慈有善利。断瞋恚法。开名称门。施主良田。生梵天因。住离欲处。除却怨对。及斗诤根。诸佛称扬。智人爱敬。能持净戒。生智慧明。能闻法利。功德醍醐。决定好人。出家猛力。消灭诸恶。骂辱不善。慈报能伏。结集悦乐。生精进法。富贵根因。办智慧府。诚信库藏。诸善法门。致称誉法。敬畏根本。佛正真道。若人持恶向。还自受其殃。五种恶语。非时语非实语。非利语。非慈语。非软语。是五恶语。不能倾动。一切毒害。亦不能伤。譬如小火。不能热大海(此下应出优填王持五百发箭)。
Explanation: Furthermore, the mind of loving-kindness has the benefit of wholesome dharmas: it can sever the dharma of anger and obtain great renown; all beings who learn of it draw near without exception, and thus one becomes a good field of merit for donors. A mind of loving-kindness without anger is the cause of rebirth in the Great Brahma heaven; it dwells in the abode free from desire, removes enemies and adversaries and the root of strife and litigation; all Buddhas praise it, and the wise cherish and revere it. One who can uphold the pure precepts gives rise to the light of wisdom. One who can hear the dharma and gain benefit—the merit born is like ghee; he is decidedly a good person of keen faculties. After leaving home he cultivates with vigor, able to eliminate all evil dharmas; insults, abuse, and other unwholesome things, when repaid with loving-kindness, can be subdued.
Gathering many wholesome connections and bringing joy to sentient beings is diligent cultivation within the Buddhadharma, the root for planting the causes of wealth and honor; it can establish the mansion of wisdom and the treasury of honesty and trustworthiness, and is the gateway to all wholesome dharmas. Earning the acclaim of the multitude is the foundation of the multitude's reverence—the true and correct path of the Buddhadharma. If someone directs ill will toward it, he will himself suffer the misfortune. There are five kinds of evil speech: speech spoken at improper times, untrue speech, unbeneficial speech, unkind speech, and harsh speech. These five kinds of evil speech cannot shake his loving-kindness, and all poisons and harms cannot injure him. It is like a small fire that cannot heat the great ocean.
Original text: 如毗罗经中优填王阿婆陀那说。有二夫人。一名无比。二名舍迷婆帝。无比诽谤舍迷婆帝。舍迷婆帝有五百直人。王以五百箭。欲一一射杀之。舍迷婆帝语诸直人。在我后立。是时舍迷婆帝入慈三昧。王挽弓射之。箭堕足下。第二箭还向王脚下。王大惊怖。复欲放箭。舍迷婆帝语王言。止止。夫妇之义是故相语。若放此箭。当直破汝心。王时恐畏投弓舍射。问言。汝有何术。答言。我无异术。我是佛弟子。入慈三昧故也。是慈三昧略说有三种缘。生缘法缘无缘。诸未得道是名生缘。阿罗汉辟支佛是名法缘。诸佛世尊是名无缘。是故略说慈三昧门。
Explanation: As told in the Āvadāna of King Udayana in the Bila Sūtra: there were two consorts, one named Wubi (Matchless) and one named Shemipodi. Wubi slandered Shemipodi, and Shemipodi had five hundred loyal and upright attendants. The king, with five hundred arrows, wished to shoot them dead one by one. Shemipodi told these attendants to stand behind her. At that time Shemipodi entered the samādhi of loving-kindness. The great king drew his bow and shot, but the arrow fell at her feet; the second arrow also fell at the great king's own feet. The great king was terrified and wanted to shoot again. Shemipodi said to the great king: "Stop, stop! Out of the bond of kindness between husband and wife I tell you: if you release this arrow, it will strike straight through your heart." The king, frightened and afraid, threw down his bow and stopped shooting. He asked Shemipodi: "What art did you use?" Shemipodi answered: "I have no special art. I am a disciple of the Buddha; it is because I entered the samādhi of loving-kindness that this was possible."
This samādhi of loving-kindness, briefly stated, has three kinds of conditions: the condition of beings, the condition of dharmas, and the conditionless condition. Those who have not yet attained the path practice the condition of beings; arhats and pratyekabuddhas practice the condition of dharmas; all Buddhas, the World-Honored Ones, practice the conditionless condition. Thus is briefly stated the gateway of the samādhi of loving-kindness.
Original text: 行菩萨道者。于三毒中。若愚痴偏多。当观十二分。破二种痴。内破身痴。外破众生痴。思惟念言。我及众生俱在厄难。常生常老常病常死常灭常出。众生可怜不知出道。从何得脱。一心思惟。生老病死。从因缘生。当复思惟。何因缘生。一心思惟。生因缘有。有因缘取。取因缘爱。爱因缘受。受因缘触。触因缘六入。六入因缘名色。名色因缘识。识因缘行。行因缘无明。
Explanation: For one who cultivates the bodhisattva path, among the three poisons of greed, anger, and delusion, if delusion is excessive, he should practice contemplation of the twelve links of dependent origination to break the two kinds of delusion: internally breaking the delusion about the physical body, externally breaking the delusion about sentient beings. He should contemplate thus: "I and sentient beings are all amid suffering and calamity, constantly being born, constantly aging, constantly sick, constantly dying, constantly perishing, constantly appearing. Sentient beings are pitiable, not knowing the way of escape, not knowing from where to gain liberation."
With single-minded contemplation: birth, aging, sickness, and death arise from causes and conditions. Further contemplating: from what causes and conditions does birth arise? With single-minded contemplation: birth is conditioned by the existence of 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 the contact of faculties and objects; contact is conditioned by the six sense bases; the six sense bases are conditioned by name-and-form, the five aggregates; name-and-form is conditioned by the ceaseless activities of the previous life's six consciousnesses; the previous life's six consciousnesses are conditioned by the mental formations of the manas; the mental formations of the manas are conditioned by the ignorance of the manas.
Original text: 如是复思惟。当何因缘。灭生老死。一心思惟。生灭故老死灭。有灭故生灭。取灭故有灭。爱灭故取灭。受灭故爱灭。触灭故受灭。六入灭故触灭。名色灭故六入灭。识灭故名色灭。行灭故识灭。痴灭故行灭。
Explanation: Thus, further contemplating: by what causes and conditions should birth, aging, and death be extinguished? With single-minded contemplation: when birth ceases, aging and death cease; when the existence of 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 bases cease, contact ceases; when name-and-form ceases, the six sense bases cease; when the previous life's six consciousnesses cease and no longer create, name-and-form ceases; when the mental formations of the manas cease, the activities of the six consciousnesses cease; when the ignorance of the manas ceases, the mental formations cease.
Original text: 此中十二分云何。无明分不知前。不知后不知前后。不知内不知外。不知内外。不知佛不知法不知僧。不知苦不知习不知尽不知道。不知业不知果不知业果。不知因不知缘不知因缘。不知罪不知福不知罪福。不知善不知不善不知善不善。不知有罪法不知无罪法。不知应近法不知应远法。不知有漏法不知无漏法。不知世间法。不知出世间法。不知过去法不知未来法不知现在法。不知黑法不知白法。不知分别因缘法。不知六触法。不知实证法。如是种种不知不慧不见闇黑无明。是名无明。
Explanation: What are these twelve links here? The link of ignorance is: not knowing the past, not knowing the future, not knowing past and future; not knowing the internal, not knowing the external, not knowing internal and external; not knowing the Buddha, not knowing the dharma, not knowing the saṅgha; not knowing suffering, not knowing its origin, not knowing its cessation, not knowing the path; not knowing karma, not knowing its fruits, not knowing karma and its fruits; not knowing causes, not knowing conditions, not knowing causes and conditions; not knowing offenses, not knowing merits, not knowing offenses and merits; not knowing the wholesome, not knowing the unwholesome, not knowing the wholesome and unwholesome; not knowing dharmas with offense, not knowing dharmas without offense, not knowing dharmas with and without offense; not knowing the dharmas one should draw near, not knowing the dharmas one should keep far from; 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, not knowing white dharmas; not knowing the dharmas of discerning causes and conditions, not knowing the dharmas of the six contacts, not knowing the dharmas of actual realization. Such various not-knowing, not seeing, without wisdom, dark and black—this is the dharma of ignorance (avidyā).
Original text: 无明缘行。云何名行。行有三种。身行口行意行。云何身行。入息出息是身行法。所以者何。是法属身。故名身行。云何口行。有觉有观。是作觉观已。然后口语。若无觉观。则无言说。是谓口行。云何意行(痛名世界人所著三种痛。痛应为受。受则随界受苦乐。上界所无故。宜言受想出家所患也)。痛想是意法。系属意故。是名意行。
复次欲界系行。色界系行。无色界系行。复次善行不善行不动行。云何善行。欲界一切善行。及色界三地。云何不善行。诸不善法。云何不动行。第四禅有漏善行。及无色定善有漏行。是名行。
Explanation: Ignorance conditions volitional formations (avidyā-pratyayāḥ saṃskārāḥ). What are volitional formations? They are of three kinds: bodily formations, verbal formations, and mental formations. What are bodily formations? The in-breath and out-breath are dharmas of bodily formation; because this dharma belongs to the activities of the physical body, it is called bodily formation. What are verbal formations? Having initial application and sustained examination (vitarka-vicāra)—after engaging in examination, verbal speech follows; without examination, there is no speech; therefore examination is verbal formation. What are mental formations? Feeling and perception are dharmas of mental formation; because they belong to the mind, they are called mental formations.
Furthermore, the formations of the desire realm, the formations of the form realm, and the formations of the formless realm are all formations. Again, meritorious formations (puṇyābhisaṃskāra), unmeritorious formations (apuṇyābhisaṃskāra), and immovable formations (ānaiñjya) are all formations. What are meritorious formations? They include the wholesome formations of the desire realm, as well as the wholesome formations of the first dhyāna heaven, the second dhyāna heaven, and the third dhyāna heaven of the form realm. What are unmeritorious formations? All unwholesome dharmas are unmeritorious formations. What are immovable formations? The defiled wholesome formations of the fourth dhyāna, and the wholesome defiled formations within the formless realm concentrations—these are all formations.
The ignorance of the manas cannot directly produce these formations, but because of ignorance the manas can have various mental formations—that is, the mental formations of the manas, including the five universal mental factors and various other mental factors. Thereafter, the Ālayavijñāna, in coordination with the manas' mental factors, gives birth to the six consciousnesses; only with the six consciousnesses are there the various bodily, verbal, and mental actions, including wholesome and unwholesome formations, the formations of the desire realm, form realm, and formless realm, including the immovable formations of the fourth dhyāna and above, and including various defiled formations.
Original text: 行因缘识。云何名识。六种识界。眼识乃至意识。是名六识。识因缘名色。云何为名。无色四分。痛想行识。是谓名。云何为色。一切色四大及造色。是谓色。云何四大。地水火风。云何地。坚重相者地。濡湿相者水。热相者火。轻动相者风。余色可见。有对无对是名造色。名色和合是谓名色。
Explanation: The condition of formations gives rise to consciousness. What is consciousness? The six consciousness realms: from eye consciousness up to mind consciousness—these are called the six consciousnesses. The condition of the six consciousnesses gives rise to name-and-form. What is "name"? The four formless [aggregates]: feeling, perception, volitional formations, and consciousness—these are "name". What is form? All material form—the seeds of the four great elements and the derived material form of the great elements—this is form. What are the four great elements? Earth, water, fire, and wind. What is earth? That with the characteristic of hardness and heaviness is earth; that with the characteristic of moisture is water; that with the characteristic of heat is fire; that with the characteristic of lightness and movement is wind. The other visible forms of color, whether with resistance or without resistance in relation to the five faculties, are called derived material form. Name and form combined together constitute name-and-form, the five aggregates.
Original text: 名色因缘六入。云何六入。内六入。眼内入乃至意内入。是名六入。六入因缘触。云何触。六种触界。眼触乃至意触。云何眼触。眼缘色生眼识。三法和合是名眼触。乃至意触亦如是。触因缘受。云何受。三种受。乐受苦受不苦不乐受。云何乐受。爱使。云何苦受。恚使。云何不苦不乐受。痴使。复次乐受生乐。住乐灭苦。苦受生苦。住苦灭乐。不苦不乐受。不知苦不知乐。
Explanation: The condition of name-and-form gives rise to the six sense bases (ṣaḍāyatana). What are the six sense bases? They are the internal six sense bases: the eye as internal sense base, the ear as internal sense base, the nose as internal sense base, the tongue as internal sense base, the body as internal sense base, and the mind as internal sense base—together these are the internal six sense bases. The condition of the six sense bases produces contact. What is contact? Contact includes the six contact realms: eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. What is eye contact? When the eye faculty conditions form and eye consciousness arises, the combination of the three dharmas is called contact. Likewise for ear contact, nose contact, tongue contact, body contact, and mind contact. The condition of contact produces feeling. What is feeling? There are three kinds: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling (upekṣā-vedanā). What is pleasant feeling? It is driven by craving; the feeling induced by craving is pleasant feeling. What is painful feeling? It is driven by anger; the feeling induced by anger. What is neither-painful-nor-pleasant feeling? It is driven by delusion; the feeling induced by delusion. Furthermore, pleasant feeling produces pleasure; abiding in pleasant feeling can end suffering. Painful feeling produces pain; abiding in painful feeling can end pleasure. Neither-painful-nor-pleasant feeling knows neither suffering nor pleasure.
Original text: 受因缘爱。云何爱。眼触色生爱。乃至意触法生爱。爱因缘取。云何取。欲取见取戒取我语取。取因缘有。云何有。三种有。欲有色有无色有。下从阿鼻大泥梨上至他化自在天。是名欲有。及其能生业。云何色有。从下梵世上至阿迦尼吒天。是名色有。云何无色有。从虚空乃至非有想非无想处。是名无色有。有因缘生。云何生。种种众生处处生出。有受阴得持得入得命。是名生。生因缘老死。云何老。齿落发白多皱。根熟根破气噎。身偻拄杖行步。阴身朽故。是名老。云何死。一切众生处处退落堕灭。断死失寿命尽。是名死。先老后死故名老死。
Explanation: The condition of feeling gives rise to craving. What is craving? The eye faculty contacting form, the ear faculty contacting sound, the nose faculty contacting scent, the tongue faculty contacting taste, the body faculty contacting tangible objects, and the manas contacting mental objects give rise to craving. The condition of craving produces grasping (upādāna). What is grasping? Grasping at the birth-and-death afflictions of the desire realm, unwilling to let go; grasping at the afflictions of the view of self and wrong views, unable to abandon them; grasping at precepts and rules that are not causes of liberation, unwilling to abandon them; grasping at the self's internal examination, unable to abandon it. The condition of grasping produces existence (bhava). What is existence? The dharmas existing in the desire realm, the dharmas existing in the form realm, and the dharmas existing in the formless realm—these three are collectively called existence. From the Avīci hell below up to the Paranirmitavaśavartin heaven above—these are the dharmas existing in the desire realm and the karmic formations the desire realm can produce. From the first dhyāna heaven below up to the Akaniṣṭha heaven above, the dharmas existing there and the karmic formations that can be produced—this is 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 existing in the formless realm and the karmic formations the formless realm produces.
The condition of the three kinds of existence produces life. What is birth? Various sentient beings are born everywhere in the three realms; without the existence of the three realms, no living being would be born. After birth, there are the five aggregates subject to grasping or four aggregates subject to grasping that can sustain the body, can be entered, and can obtain a lifespan—this is birth. The condition of birth produces aging and death. What is aging? Teeth falling out, hair turning white, skin full of wrinkles, the body faculties aged and decayed, vigor not flowing smoothly, the back bent, walking only with a staff—the decay of the five-aggregate body indicates aging. What is death? All sentient beings in the three realms, in each place of existence, decline, fall, perish, and are destroyed; when the lifespan is cut off and exhausted—this is death. First aging and then dying, it is called aging-and-death.
Original text: 是中十二因缘。一切世间。非无因缘边。非天边非人边非种种等邪缘边出。菩萨观十二因缘。系心不动。不令外念。外念诸缘。摄之令还。观十二分。生三世中。前生今生后生。菩萨若得心住。当观十二分空无有主。痴不知我作行。行不知我从痴有。但无明缘故行生。如草木种从子芽出。子亦不知我生芽。芽亦不知从子出。乃至老死亦复如是。是十二分中一一观知。无主无我。如外草木无主。但从倒见。计有吾我。
Explanation: The twelve links of dependent origination spoken of here refer to the characteristics of all worldly dharmas: they do not arise without cause or condition; they all arise from within the bounds of causes and conditions. They do not arise from the side of heaven, from the side of humans, or from the side of various other conditions; rather, relying on these various conditions, they arise from causes. The bodhisattva contemplates the twelve links of dependent origination, binding the mind unmoving, not letting the mind attach to other dharmas; if the mind attaches to external dharmas and chases outward, he gathers the mind back. He contemplates the three periods of time in which the twelve links arise: the present life, the past life, and the future life.
If in contemplative practice the bodhisattva's mind can abide in this dharma, he should contemplate that the twelve links are all empty, without a master, without any real dharma in each link. Ignorance does not know that it is the cause of creating bodily, verbal, and mental actions; bodily, verbal, and mental actions do not know that they exist because of ignorance. It is only because of the condition of ignorance that formations arise. For example, the sprouts of plants and trees are born from their seeds; the seed does not know that it can produce a sprout, and the sprout does not know that it was born from the seed. Likewise, from ignorance up to aging-and-death it is also like this: each does not know that by which it is produced. Therefore, in contemplating the twelve links, each link must be contemplated as having the nature of being without a master and without self, like external plants and trees that have no master; yet through inverted views one reckons there to be an "I" and "mine".
