The Single Samadhi Door of Daoxin

THE DOOR TO THE SINGULAR SAMADHI PRACTICE OF DAOXIN

Training Method

We know from a variety of texts that emphasis was placed by Daoxin upon the method of training which can be called "Ekavyuda-Samadhi" which is the meditation of specific method, which was described in the Prajnaparamitta Sutra by  odhisattva Manjushri.

This method, which is termed the Bodhidharma door used by Daoxin, really consists of an everpresent attention upon two important factors and one application:

Penetrating introspection is "Entry by Understanding"

Dedication to the Practice is "Entry by Conduct"

Practicing correctly is by way of "the four actions"

What are the four correct actions, or rather attitudes, which must be maintained with respect to the contemplation?

THE FIRST ACTION

Sit erect in the medfitative position and only set in the mind the concept of "Absolute Existence.".That means with the mind and body purified.

This refers to the personal "seeing" of the truth regarding the emptiness of all Dharmas: "penetrating all the Dharmas we can see that they are subject to the law of dependant origination and as such are empty of nature."

This is attained clearly on the base of the Samantabhadra Sutra, and as far as Daoxin is concerned therefore attained by way of repenting (regretting) past transgressions and defective conduct and, in the case of traditional Buddhist thought, "past lives."

This means that, in terms of the Gradual-Direct discussions, it is not the purely direct model of Huineng, for there is a neccessity for a prior cleansing. The sutra declares:

"The Karmic disturbances produced by various states of delusion are interminable. Those who truly wish to make amends have to sit erect and have in the mind only Absolute Existence."

Furthermore, the direct attention paid to the Theravadin Dependent Origination directly relates to the elimination of Suffering.

THE SECOND ACTION

This is based upon the Pancavimsati Sahasrika Prajnaparamita Sutra.

It says, "The mind that chants the name of Buddha must think of nothing".

This is a complex teaching of a high level, for how can a mind be unengaged in thought yet at the same time be dwelling in "Absolute Existence"? The key is in that word "dwelling," for the mind must "dwell" below the level of conscious thought upon the Buddha mind.

THE THIRD ACTION

In the contemplation, one must not be in any way attached to the consequences of the meditation. The meditation must stand in and of itself as a natural event. An "awakening," for example, or other attributes even as simple as the wish to be appart from suffering is invalid.

THE FOURTH ACTION

One must free oneself from whatever impediment is possible with respect to whether or not the mind is able to accomplish, or if the task is adequately accomplished or not and may be better directed specifically at a Buddha in particular.