Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)
Chapter 5: Contemplating Dharmas and Dwelling
Section 1: Contemplating the Dharma of the Five Hindrances and Dwelling
Original text: 然。诸比丘。比丘如何于法观法而住耶。于此。诸比丘。比丘于法即五盖。观法而住。又诸比丘。比丘如何于法即五盖观法而住耶。
Explanation: Good, bhikkhus, how does a bhikkhu contemplate dharmas through contemplative practice, with the mind dwelling on dharmas? It is like this, bhikkhus: a bhikkhu should contemplate the dharma of the five hindrances, with the mind dwelling on the contemplative practice of the five hindrances. Then, bhikkhus, how can a bhikkhu contemplate the dharma of the five hindrances with the mind dwelling on the contemplation of the five hindrances?
The dharma of the five hindrances includes: sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Only through contemplative practice can one discover and observe that one has manifest afflictions such as sensual desire and ill will; only after observing them can one gradually subdue them, and only then can one enter the Path; only after entering the Path can one eliminate the five hindrances. The contemplative practice for realizing all dharmas is crucial; the four foundations of mindfulness are the most fundamental contemplative practice. Only by laying a good foundation can one engage in deeper contemplative practice and realize the deeper Buddhadharma.
Original text: 于此。诸比丘。比丘或于内贪欲存在者。知我于内贪欲存在。于内贪欲不存在者。知我于内贪欲不存在。彼知未生之贪欲生起。知已生之贪欲灭尽。又知已灭尽之贪欲。于未来不再生起。
Explanation: One should contemplate in this way, bhikkhus: if a bhikkhu has the phenomenon of sensual desire existing within his own mind, he should know that there is sensual desire within his mind; if there is no phenomenon of sensual desire within his own mind, he should also know that there is no sensual desire within his mind; if sensual desire that had not yet arisen within his mind now arises, he should know it in his mind; if the sensual desire that had previously arisen has now ceased, he should know it in his mind; if the sensual desire that has ceased will not arise again in the future, he should also know this himself.
These sensual desires are deeply rooted in oneself; since beginningless kalpas, they have been continuously growing due to the conditioning of the environment. Without an awakened person, it is not easy to discover that these phenomena all belong to sensual desire, are all contrary to the Dharma, and are the roots and sprouts of the karmic obstructions of birth and death. To contemplate one's own sensual desire, one must first recognize the characteristics of sensual desire and know what sensual desire is; secondly, one must have meditative concentration, a certain power of introspection (pratyavekṣā-bala), always maintaining vigilance in the mind, able to observe one's own arising thoughts and intentions. What characteristics does sensual desire have? For example, liking something in the mind, craving, attachment, having desires, having pursuits, having aspirations, wanting to obtain something, being unable to forget it moment after moment, clinging tightly and refusing to let go, and so on.
The objects of sensual desire are the worldly dharmas within the three realms, primarily the dharmas of the desire realm, such as property, men and women, family, reputation, status, power, all forms seen by the eye, all sounds heard by the ear, all fragrances smelled by the nose, all flavors tasted by the tongue, and all tactile sensations felt by the body. During contemplative practice, the mind must be subtle; among all the objects one encounters, examine one's own mental states—whatever the mental state may be, one must know it as it truly is. This is most important. It is possible that even after knowing, one may be unwilling to change or unable to change, but one must still know; as long as one knows, sooner or later a sense of shame and remorse will arise, and sensual desire will gradually diminish.
Regarding the phenomenon of the cessation of sensual desire, one must observe and understand it as it truly is. The fundamental cessation of sensual desire occurs after eradicating the view of self (satkāya-dṛṣṭi-prahāṇa) and attaining the first dhyāna. Before that, only certain minor aspects of sensual desire cease, such as details like smoking, drinking, gambling, and fondness for eating, drinking, and dressing up. The most fundamental sensual desire is sexual desire between men and women, which is the hardest to eradicate. It can only be completely severed in the first dhyāna after eradicating the view of self; at that time, when facing men or women, no matter what kind of contact occurs, no sensual desire will arise.
Original text: 或于内嗔恚存在者。知我于内嗔恚存在。于内嗔恚不存在者。知我于内嗔恚不存在。知未生之嗔恚生起。又知已生之嗔恚灭尽。又知已灭尽之嗔恚。于未来不再生起。
Explanation: When a bhikkhu contemplates the hindrance of ill will within the mind, if there are mental actions of ill will within his own mind, he should truthfully understand that there is ill will within; if, when facing people and affairs, there is no ill will within the mind, he should truthfully understand that there is no ill will within; if, when facing people and affairs, there was originally no ill will but ill will is now gradually arising within the mind, this too must be truthfully understood; if the ill will that used to easily arise when facing people and affairs has now ceased and no longer arises, one should also truthfully understand this; if the ill will has ceased and will never arise again in the future, one should also truthfully understand this.
Favorable circumstances give rise to craving and attachment, while adverse circumstances give rise to ill will; ill will easily arises in situations that go against one's wishes. To subdue and eradicate the affliction of ill will, one should observe oneself more in adverse conditions, contemplate more the illusory and unreal nature of circumstances, and admonish one's own mind more; the affliction of ill will will then gradually be subdued and finally extinguished. However, the most fundamental mental actions of ill will can only be completely severed in the first dhyāna after eradicating the view of self, which comes after eradicating sensual desire. Ill will is harder to eradicate than sensual desire, because worldly people are unwilling to go against themselves and all regard themselves as very important.
Original text: 或于内睡眠(愚钝)存在。知我于内睡眠存在。或于内睡眠不存在。知我于内睡眠不存在。而知未生之睡眠生起。又知已生之睡眠灭尽。又知已灭尽之睡眠。于未来不再生起。
Explanation: When a bhikkhu contemplates the hindrance of sloth and torpor, if he has the hindrance of sloth and torpor and his mind is dull, he should truthfully observe and understand that his sloth and torpor are heavy and his mind is dull; if he does not have the hindrance of sloth and torpor and his mind is not dull, he should also truthfully observe and understand that his sloth and torpor are not heavy and his mind is not dull; if there was originally no heavy sloth and torpor but it has now become heavy, he must be aware of it in his mind; if his hindrance of sloth and torpor was previously heavy and has now ceased, he should also be aware of it in his mind; if the hindrance of sloth and torpor that has already ceased will not appear again in the future, he should also be aware of it in his mind.
Almost everyone has the hindrance of sloth and torpor. For a normal person, six to eight hours of sleep is in fact a kind of obscuration; during this period, the mind is dull and dim, without the light of wisdom. If sleep time is shortened, the time of dullness and dimness decreases, the mind becomes clear, the light of wisdom is extended, and one's progress on the Path will continuously advance. Through continuous diligent cultivation, the mind becomes clearer and clearer, and sleep will become less and less. By understanding one's own sleep situation, one can understand one's own physical and mental state, and can grasp and arrange one's own cultivation.
Original text: 或于内悼悔存在。知我于内悼悔存在。或于内悼悔不存在。知我于内悼悔不存在。而知未生之悼悔生起。又知已生之悼悔灭尽。又知已灭尽之悼悔。于未来不再生起。
Explanation: When a bhikkhu contemplates the hindrance of restlessness and remorse, if there is restlessness and remorse within the mind, he should truthfully observe and truthfully know it; if there is no hindrance of restlessness and remorse within the mind, he should also truthfully observe and truthfully know it; if there was originally no restlessness and remorse but it now appears, he should truthfully observe and truthfully know it in his mind; when the hindrance of restlessness and remorse that has appeared ceases, he should truthfully observe and truthfully know it in his mind; if the restlessness and remorse that has already ceased will not arise again in the future, he should also truthfully observe and truthfully know it in his mind.
Restlessness (auddhatya) means mental agitation and distraction, the mind not being tranquil or pure; remorse (kaukṛtya) means the mind constantly regretting and dwelling on things that have already happened in the past, and in this way the mind is not pure. Therefore, the hindrance of restlessness and remorse obstructs the arising of meditative concentration and hinders the development of wisdom; only by eliminating the hindrance of restlessness and remorse can meditative concentration be deepened.
Original text: 或于内疑惑存在者。知于我内疑惑存在。于内疑惑不存在者。知于我内疑惑不存在。而知未生之疑惑生起。知已生之疑惑灭尽。又知已灭尽之疑惑。于未来不再生起。
Explanation: When a bhikkhu contemplates the hindrance of doubt, if doubt exists within the mind, he should truthfully observe and truthfully know that he has doubt; if there is no doubt within the mind, he should also truthfully observe and truthfully know it; if there was originally no doubt but it has now arisen, he should truthfully observe and truthfully know it; if the doubt in the mind has been eliminated, he should also truthfully observe and truthfully know it; if the doubt that has already ceased will not appear again in the future, he should also truthfully observe and truthfully know it in his mind.
Doubt includes great doubt and small doubt, and includes temporary doubt and permanent doubt. Through the study and practice of the Buddhadharma, one can continuously resolve small doubts and temporary doubts one by one; finally, when wisdom has grown to a certain point, one can resolve the great doubt and permanent doubt.
Original text: 如是。或于内法观法而住。又于外法观法而住。又于内外法。观法而住。或于法观生法而住。又于法观灭法而住。又于法观生灭法而住。尚又智识所成及忆念所成。皆会有法之思念现前。彼当无所依而住。且不执着世间任何物。诸比丘。比丘如是于五盖法观法而住。
Explanation: Contemplative practice should be like this: either observing the internal dharma of the five hindrances, with the mind dwelling on observing the internal five hindrances; or observing the external dharma of the five hindrances, with the mind dwelling on observing the external five hindrances; or simultaneously observing the internal and external five hindrances, with the mind dwelling simultaneously on the internal and external five hindrances. Or, regarding the dharma of the five hindrances, dwelling with the mind observing the arising of the five hindrances; or observing the cessation of the five hindrances and dwelling with the mind; or, on the dharma of the five hindrances, dwelling with the mind simultaneously observing the phenomena of arising and ceasing. Through such continuous contemplative practice, meditative concentration and wisdom advance more and more, and a kind of mindfulness forms in the mind; thoughts about the five hindrances constantly appear, the mind constantly recollects matters of the five hindrances, and thoughts of the dharma of the five hindrances manifest. At this time, your minds should dwell without relying on any dharma, emptying the dharma of the five hindrances, not dwelling on any dharma, and also not clinging to any thing. Bhikkhus, a bhikkhu should thus contemplate dharmas and dwell on the dharma of the five hindrances.
The Buddha also divided the five hindrances into internal and external. The external five hindrances are the shallow-level hindrances, the hindrances of the mind consciousness toward sense objects, and are also hindrances conditioned after birth. The internal five hindrances are the deep-level hindrances, the habitual tendencies formed by the manas since beginningless kalpas; they are the fundamental hindrances that influence and determine the hindrances of the mind consciousness. Therefore, to truly subdue and eradicate the five hindrances, one must focus on the deep level of the manas; only when the manas eradicates the five hindrances can they be eradicated once and for all, never to reignite like embers from dead ashes.
