..续本文上一页harma, especially the training in samadhi.

　　 We must cultivate a deep-felt motivation, and understand the importance and preciousness of Dharma practice and in the training of samadhi. Sometimes we are unable to sustain our motivation and occasionally our resolve will weaken and our exertion dwindles. This is called a temporary lack of motivation. In this situation, we should reinstate our resolve, thinking. "Until the special state of samadhi has fully dawned within my stream of being, I will not let my diligence slacken."

　　 In the thirty-first and thirty-second chapters called, " The Benefits" and "Defining the Nature of all Things," one focuses on the temporary benefits and on the ultimate benefits. These two subjects are similar to subjects covered in previous chapters, and so there is no need to go over them again. There is also a description of the defects from not training in samadhi.

　　 The thirty-third chapter is called "The Benefits of Retaining the Sutra." The fully Awakened One, the Buddha, described clearly in the sutras how to support and bolster our faith and how to proceed in developing our understanding of the state of samadhi. More over the commentaries by accomplished masters elucidate the intent of the Buddha”s words. All these teachings are extremely precious. In this context the Buddha explains that it is very important to listen to teachings on the Sutra system, to memorize their significance, to contemplate and retain their meaning, and try to fully understand them. Once we have completely comprehended their intent, we should thoroughly expound their content to others. This will bring great benefit in our own progress in samadhi, and benefits to others in their practice as well.

　　 Once we acquire a complete and unmistaken comprehension of a particular teaching, the Buddha says that we should polish it further. This means we should penetrate to its essential meaning. Within this same chapter it describes the five undefiled or unconditioned aggregates.

　　 The first of the five is the unconditioned aggregate of discipline, meaning the pure conduct of carrying pure deeds of body, speech, and mind, free from the defilements. This is the ground or basis upon which the other four unconditioned aggregates rest. The second unconditioned aggregate is samadhi. Unconditioned samadhi refers to a pure meditation state, and carried out in a totally pure way. Having abandoned all desire, anger, dullness, envy, and pride, we abide without all painful states. When possessing the aggregate of unconditioned concentration called samadhi, it is accompanied by the unconditioned aggregate of discriminating knowledge. "Pure discrimination," seeing the unconditioned state, the true nature of all things. This is called the wisdom that perceives the nature as it is. When the direct seeing of the nature of things as it is occurs, the knowledge that perceives the relative conditioned phenomena, whatever exists automatically takes place. These are the two types of wisdom within the unconditioned aggregate of discriminating knowledge that sees the actual condition of both the conditioned relative state and the unconditioned ultimate state exactly as they are.

　　When these two, the unconditioned aggregate of concentration and the unconditioned aggregate of discriminating knowledge, are present, there is total liberation. The disturbing emotions within our stream of mind are purified. The fifth of the five unconditioned aggregates is called the unconditioned aggregate of perceiving the totally liberated state of wisdom. This aggregate is not the result of training. It is spontaneously, originally present as the true, ultimate nature of things. By removing the obscurations and veils through concentratio…

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