Sutra on the Samādhi of Seated Meditation (坐禪三昧經)

Translated by the Tripitaka Master Kumarajiva of the Later Qin Dynasty

When a student of Zen first comes to the master, the master should ask: "Are you pure in your precepts? Are you free from grave offenses and wrong views?"

If the student replies, "I am pure in the fivefold precepts, and have no grave offenses or wrong views," then the master may proceed to teach the Dharma.

If the student says, "I have broken the precepts," the master should ask further: "Which precepts have you broken?"

If the student answers, "The major precepts," the master should say: "Just as a person whose ears and nose have been cut off has no need to look in a mirror, you should return now. Diligently recite the scriptures, encourage others to do good deeds, and plant the seeds of Dharma for future lives. In this life, you are forever set aside. Like a withered tree, even if watered, it will not produce flowers, leaves, or fruit."

If the student has broken other precepts, the master should then teach them how to repent properly. Once they are purified, if the master has attained the divine eye or the mind-reading wisdom, they may teach the Dharma according to the student's condition to guide them toward the path. If the master has not attained such powers, they should observe the student's demeanor or ask further: "Among the three poisons—which is strongest in you? Is it lust, anger, or ignorance?"

How can one observe the signs of character? For someone with strong lustful tendencies: They are often lighthearted, keep many wives and concubines, talkative and trusting, with a pleasant expression and easy speech. They rarely get angry or hold grudges, and seldom feel sorrow or worry. They are skilled in many arts, enjoy hearing and learning, love poetry and literature, excel at conversation, understand people's feelings well, yet are often fearful and anxious. Their mind dwells on the bedroom, they prefer thin clothing, thirst for female beauty, love luxurious bedding, fragrant adornments, and flowers. Their heart is often soft and compassionate, their speech is beautiful, they enjoy cultivating good deeds, aspire to be reborn in heaven, and feel at ease in crowds. They judge others' beauty and ugliness, trust women easily, have blazing desire, often change their mind and regret, enjoy adorning themselves, love viewing colorful paintings, are stingy with their own possessions, yet covet others' wealth, enjoy making friends, and dislike being alone. They cling to their comforts, follow worldly trends, are easily startled and fearful, their will is like a monkey's—restless and shallow, acting without deep consideration, quick to forget what they've done, seeking immediate pleasure, prone to sudden tears and crying. Their body is delicate and soft, cannot endure cold or hardship, easily discouraged or pleased, unable to endure difficulties, overjoyed by small gains, deeply saddened by small losses, hiding their true feelings. Their body is warm with a sweaty odor, their skin is thin, hair fine, with many wrinkles and white hairs, they trim their nails and groom their beard, have white teeth, walk briskly, and like clean clothes. Their studies lack focus, they enjoy wandering in gardens and forests, are emotional and demanding, clinging to ordinary views. They draw near to the virtuous, greet others proactively, like using others' words, force themselves to endure humiliation, understand things quickly, in their work they distinguish beauty from ugliness, sympathize with suffering and distress, are proud and competitive, do not tolerate being wronged, enjoy giving and helping, attract good people, share delicious food with others, do not cling to trivial matters, aim for grand ambitions, their eyes are attached to sensual desires, their endeavors lack completion, without long-term planning. They know worldly customs, observe others' expressions, probe people's minds, are eloquent and clever, but their friendships are not steadfast, their hair is sparse, they sleep little, and in sitting, lying, walking, or standing, they maintain proper demeanor. With their possessions, they can quickly help in emergencies, but later regret their generosity. They grasp meanings quickly but soon forget them. They are cautious in their actions, find it hard to change themselves, difficult to free themselves from desire, and commit only minor wrongdoings. Such are the various signs of a lustful nature.

The Mark of an Angry Person: Often troubled by worry and distress, prone to sudden outbursts of rage. Their words and actions are harsh and coarse. They can endure much suffering, yet find everything unacceptable. They are filled with sorrow, rarely joyful, capable of great evil, and lack a heart of compassion. They delight in arguments and disputes.

Their face is marred and haggard, brows furrowed, eyes darting sidelong. They are difficult to speak with, hard to please, challenging to deal with, and troublesome to handle. Their heart is like an open sore; their face readily exposes others' faults. In debate, they are forceful and domineering, impossible to subdue or sway. They are hard to befriend, difficult to deter, harboring venom that is not easily expelled.

They memorize and recite without forgetting, skilled and capable in many things. Their mind is not lazy or slothful; they act swiftly in their affairs. They hold their tongue while observing, their intentions deep and hard to fathom. They repay kindness received, able to gather followers, yet they submit to no one and cannot be thwarted. They see things through to the end, are difficult to disrupt, and have little they fear or find troublesome—like a lion, unbending and unyielding. They press straight ahead without turning back, direct in their advance.

They remember and do not forget, given to much thought and reflection. They recite, learn, and retain well. They are capable of great generosity, not swayed by petty gains. As teachers, they are sharp and insightful. They dwell apart from desires, solitary, with little lust. Their heart often harbors a sense of superiority, clinging to nihilistic views, their gaze habitually hostile.

They speak truthfully, explaining matters clearly. They have few close friends, stubborn in their undertakings, firm in memory and unforgetting. They possess great physical strength, with broad shoulders, a full chest, a wide forehead, and even hairline. Their mind is steadfast and hard to subdue; they learn quickly and forget slowly. They can renounce desires on their own, yet are prone to commit grave offenses.

Such are the various marks of an angry person.

The Mark of a Foolish Person:

They are full of doubt and regret, lazy and without insight, self-satisfied and hard to bend, arrogant and difficult to teach. They trust the untrustworthy and distrust the trustworthy. They lack respect, yet follow others everywhere. They have many teachers but are fickle and hasty, shameless and rude. They act without thinking, and when corrected, they become confused and stubborn.

They do not choose friends wisely, nor do they cultivate themselves. They are drawn to strange teachings and cannot distinguish good from evil. They are hard to teach and quick to forget, dull-witted and lazy. They criticize generosity and lack compassion. They destroy the bridges of Dharma and fail to understand events. They glare with anger and lack wisdom or skill.

They are full of desires and expectations, suspicious and lacking in faith. They resent good people and ruin their own merit. They cannot discern good advice or understand their own faults. They reject guidance, alienate loved ones, and create enemies. They do not know propriety and delight in harsh speech.

Their hair and nails are long, their teeth and clothes filthy. They are driven by others, fearing what is not fearful, worrying in times of joy, and rejoicing in times of sorrow. They laugh when they should weep, and weep when they should laugh. They must be dragged to follow, yet can endure hardship. They cannot distinguish flavors, struggle to free themselves from desire, and are deeply burdened by their misdeeds.

Such are the many marks of a foolish person.

For those with strong lustful desires, the method of impurity contemplation is the remedy. For those with much anger and hatred, the method of loving-kindness is the remedy. For those with great ignorance and delusion, the method of contemplating dependent arising is the remedy. For those with excessive scattered thoughts, the method of mindfulness of breathing is the remedy. For those with mixed or balanced afflictions, the method of mindfulness of the Buddha is the remedy. In this way, for all kinds of afflictions, there are corresponding methods to cure them.

The First Method for Curbing Greed

Many people who are troubled by lust practice the contemplation of impurity. They observe the body from the feet to the hair, seeing it as filled with impurity: hair, nails, teeth, thin skin, thick skin, flesh, blood, tendons, veins, bones, marrow, liver, lungs, heart, spleen, kidneys, stomach, large intestine, small intestine, excrement, urine, mucus, saliva, sweat, tears, grime, dust, pus, brain, membranes, bile, bodily fluids, subtle skin, fat, and membranes—all these various impurities within the body. Furthermore, the contemplation of impurity includes observing the body as blue and bruised, swollen and bloated, torn and bleeding, smeared with foul pus, partially eaten, bones scattered, and burned to ashes. This is called the contemplation of impurity.

Furthermore, a person with strong sensual desire has seven types of attachment: attachment to beautiful appearance, to pleasing features, to graceful demeanor, to charming voice, to smooth and soft touch, to living beings, or attachment to all of these.

If one is attached to beautiful appearance, one should practice the contemplation of the blue and swollen corpse; similarly, contemplate the yellow and discolored, impure forms. If attached to pleasing features, practice the contemplation of the bloated and decaying body. If attached to graceful demeanor, contemplate the newly dead body with blood flowing over the bones. If attached to charming voice, practice the contemplation of choking and life ceasing. If attached to smooth and soft touch, practice the contemplation of seeing the skeleton and the withered, diseased body. If attached to living beings, practice the six contemplations. If attached to all of these, contemplate everything thoroughly, or at times practice various different contemplations.

This is called the contemplation of impurity.

Question: "If the body is impure, like a decaying corpse, why do we become attached to it?"

If one clings to a pure body, then one should also cling to a foul, decaying body. If one does not cling to a foul body, then one should also not cling to a pure body, for both bodies are the same. If one seeks the truth of both, neither purity can be found. The human mind is deluded and covered by mistaken views, perceiving impurity as purity. When this mistaken mind is shattered, one attains the true insight of reality and realizes that impurity is illusory and unreal.

Moreover, a corpse has no warmth, no life, no consciousness, and no functioning senses. When people truly understand this, their minds do not cling to it. But when the body is warm, alive, conscious, and fully functioning, the mind, deluded by mistaken views, clings to it. Furthermore, when the mind clings to form, it perceives it as pure, but when the attachment fades, one realizes it is impure. If it were truly pure, it should remain pure always—yet this is not the case. Just as a dog sees excrement as pure, while humans see it as utterly impure, there is not a single pure part of this body, inside or out.

If one clings to the body's exterior, the thin outer skin, when taken as a whole, is barely the size of a date—and even that is impure, let alone the thirty-six impure substances within. Moreover, consider the causes and conditions that form the body: it is compounded from the impurity of parents' blood and essence. Once formed, the body constantly emits impurities; clothing, bedding, and mats also become foul and impure—how much more so the place of death? Therefore, one should understand that in life and death, inside and out, all is impurity.

Furthermore, the practice of observation has three levels: the beginner, the practiced, and the long-practiced.

If you are a beginner, you should be taught to visualize the body as skin to be peeled away. Remove the impurities and observe the skeleton beneath. Fix your attention on this observation, do not let your mind wander outward. If external thoughts arise, gather your attention and bring it back.

If you are practiced, you should be taught to visualize peeling away both skin and flesh, observing the skull completely. Do not let your mind wander outward. If external thoughts arise, gather your attention and bring it back.

If you are long-practiced, you should be taught to focus on the mind within an inch of your body, having set aside skin and flesh. Fix your attention on five points: the crown of the head, the forehead, the space between the eyebrows, the tip of the nose, and the heart. Dwell your mind on observing the skeleton at these five points, do not let it wander outward. If external thoughts arise, gather your attention and bring it back. Constantly observe the mind; when thoughts emerge, control and restrain them.

When the mind grows weary and exhausted, rest your attention on its object, letting go of external distractions and anchoring it within. It is like a monkey tied to a post—only when utterly spent does it finally come to rest. The object of attention is like the post; mindfulness is like the rope; and the mind is like the monkey. It is also like a nursemaid who constantly watches over an infant to keep it from falling. In the same way, a practitioner observes the mind, gradually taming it and settling it upon its chosen focus.

If the mind settles and abides for a long time, this is the practice of meditation. When one attains meditative concentration, three characteristics appear: The body becomes harmonious, joyful, soft, light, and at ease; the white bones radiate light like white jade; and the mind attains stillness and stability. This is called observing purity. At this point, one attains the mind of the form realm, which is known as the initial stage of learning meditation and attaining the mind of the form realm. When the mind aligns with the practice of meditation, it enters the dharma of the form realm. Upon attaining this dharma, although the body remains in the desire realm, the four great elements become extremely refined—soft, blissful, radiant, pure, smooth, harmonious, and joyful. This is called blissful joy. Second, in the earlier practice of observing the bones, the white bone appearance becomes fully illuminated, pure, and white. Third, the mind abides in one place—this is called pure observation. It is called pure observation because one observes the bones, leaving behind the flesh. These three characteristics are all known to oneself; others cannot perceive them. The three levels of practitioners are: - Beginners: those who have just started and have not yet developed the intention. - Practitioners: those who have practiced for three or four lifetimes. - Long-term practitioners: those who have cultivated for a hundred lifetimes.

Second Method for Taming Anger

If anger and resentment arise frequently, one should practice the three methods of cultivating a compassionate heart: whether just beginning, already practicing, or having practiced for a long time.

For beginners in practice, teach them loving-kindness toward those dear to them. How does one extend affection and wish joy to loved ones? When practitioners experience various kinds of physical and mental happiness—such as obtaining clothing in the cold, coolness in the heat, food and drink when hungry or thirsty, wealth and honor when poor and lowly, or rest when utterly exhausted—they should wish that their beloved ones may also obtain these joys. Keep the mind fixed on loving-kindness, not allowing other thoughts to arise. If other thoughts or distractions emerge, gather the mind back.

For those already accustomed to practice, teach them loving-kindness toward neutral persons. How does one extend this to neutral persons and wish them joy? When practitioners experience various kinds of physical and mental happiness, they should wish that neutral persons may also obtain these joys. Keep the mind fixed on loving-kindness, not allowing other thoughts to arise. If other thoughts or distractions emerge, gather the mind back.

For those long accustomed to practice, teach them loving-kindness toward those they resent or dislike. How does one extend this to them and wish them joy? When practitioners experience various kinds of physical and mental happiness, they should wish that even those they resent may obtain these joys, just the same as for loved ones. Unify the mind in this wish, until the heart becomes greatly purified. Extend this equally to loved ones, neutral persons, and adversaries alike, broadly reaching all beings in the world, limitless living creatures, wishing that all may attain happiness. Spread this wish throughout the ten directions, leaving none out, holding all equally.

With a vast and purified heart, see all beings in the ten directions as if seeing yourself. See them clearly, present before your mind’s eye, receiving happiness. At that moment, you attain the samadhi of loving-kindness.

Question: "We naturally wish happiness for those we love and cherish, but how can we feel compassion for those we resent or dislike, and wish for their happiness as well?"

The response was: "One should bring them happiness. Why? Because that person possesses many other good and pure qualities. How could I, because of a single grievance, overlook their virtues? Furthermore, I reflect: 'In past lives, this person may have been my relative or friend. How can I let present anger turn them into an enemy? I should endure this—it is for my own benefit.' I also remember the practice of the Dharma: kindness, virtue, forbearance, and boundless compassion. These must not be lost. I further consider: 'If there were no grievances, how could forbearance arise? Forbearance arises because of grievances; thus, grievances are my teachers.' Moreover, the consequences of anger are the most severe—among all evils, none surpass it. When anger is directed outward, its poison is hard to control; though one may wish to harm others, one truly harms oneself. I also remind myself: 'Outwardly wearing the robes of the Dharma, inwardly cultivating forbearance—this is what it means to be a monastic. How can I let harsh words provoke anger and disturb my mind?' Furthermore, these five aggregates are a forest of suffering, a target for afflictions. When suffering and evil come, how can they be avoided? Like thorns piercing the body, the thorns of suffering are countless; grievances are many and cannot be eradicated. One must guard oneself, wearing the sandals of forbearance.' As the Buddha said:

The Third Method: Overcoming Ignorance

If one's mind is heavily clouded by ignorance, one should practice three methods of contemplation: for beginners, for those with some experience, and for long-time practitioners.

If you are just beginning your practice, you should be taught: "Birth leads to old age and death; ignorance leads to volitional formations." Contemplate in this way, without letting your mind wander outward. When it does wander toward external conditions, gather it back.

If you have already been practicing for some time, you should be taught: "Volitional formations lead to consciousness; consciousness leads to name-and-form; name-and-form leads to the six sense bases; the six sense bases lead to contact; contact leads to feeling; feeling leads to craving; craving leads to clinging; clinging leads to becoming." Contemplate in this way, without letting your mind wander outward. When it does wander toward external conditions, gather it back.

If you have been practicing for a long time, you should be taught: "Ignorance leads to volitional formations; volitional formations lead to consciousness; consciousness leads to name-and-form; name-and-form leads to the six sense bases; the six sense bases lead to contact; contact leads to feeling; feeling leads to craving; craving leads to clinging; clinging leads to becoming; becoming leads to birth; birth leads to old age and death." Contemplate in this way, without letting your mind wander outward. When it does wander toward external conditions, gather it back.

Question: "The All-Knowing One possesses clear insight, while all other beings are in a state of ignorance. What, then, is this ignorance?"

The answer is: "Ignorance is the state of not truly understanding anything. This ignorance creates the conditions for future existence—treating what exists as if it were nonexistent, and what is nonexistent as if it existed; abandoning what is wholesome and grasping what is unwholesome; rejecting true reality and clinging to false illusions. This is explained in detail in the chapter on 'The Characteristics of Ignorance.'"

Thus, in brief, it is the same from ignorance all the way to old age and death.

Question: "The principle of cause and condition in the Dharma is profound. How can those with much ignorance contemplate cause and condition?"

The Buddha replied, "There are two kinds of foolish people: first, those who are ignorant like cattle or sheep; second, those who are confused and blinded by various wrong views—these are the foolish ones who cling to false understanding. For their sake, the Buddha taught that one should contemplate dependent arising and practice samadhi."

The Fourth Method: Regulating Thoughts and Perceptions

If thoughts and perceptions are too numerous, one should practice the mindfulness of breathing meditation. There are three types of practitioners: beginners, those with some experience, and long-time practitioners.

For beginners, teach them to focus the mind on counting the breaths—inhalations and exhalations, whether long or short—counting from one to ten.

For those with some experience, teach them to count from one to ten while following the breath in and out, keeping awareness aligned with the breath, and settling the mind in one place.

For long-time practitioners, teach them the stages of counting, following, settling, observing, shifting observation, and purification.

The mindfulness of breathing meditation has six gates and sixteen aspects. What is counting? With a focused mind, be aware of the inhalation. When the inhalation is complete, count one. When the exhalation is complete, count two. If you count before the breath is complete, it is not proper counting. If you make a mistake while counting from two to nine, start again from one. It is like a person calculating: one times one is one, two times two is four, three times three is nine.

Question: "Why is it counted?"

He replied: "Because contemplating impermanence is easy to grasp, and because it cuts off all thoughts and perceptions, it leads to a unified mind. The arising and ceasing of body and mind is impermanent, but this continuous flow of similar moments is hard to perceive. The arising and ceasing of the in-breath and out-breath, however, is impermanent and easy to know and see. Furthermore, by anchoring the mind on counting, one severs all thoughts and perceptions. These perceptions include: perceptions of desire, perceptions of anger, perceptions of harm, perceptions of family and relatives, perceptions of homeland, and perceptions of immortality. For one who seeks to purify the mind and enter the true path, one must first remove the three coarse perceptions, then remove the three subtle perceptions. Having removed these six perceptions, one will attain all pure dharmas. It is like a gold prospector: first, one removes the coarse stones and sand, then the fine stones and sand, and step by step, one obtains the fine gold dust."

Question: "What is meant by a coarse affliction, and what is meant by a subtle affliction?"

He replied: "Desire, anger, and vexation are three coarse afflictions; attachment to relatives, homeland, and the thought of immortality are three subtle afflictions. When these thoughts are removed, one attains all pure teachings."

Question: "For those who have not yet attained the Way, their afflictions remain unbroken, and the six distracting thoughts arise forcefully from the mind, causing turmoil. How can these be eliminated?"

He replied, "The mind grows weary of the world. Right contemplation can suppress the afflictions but cannot uproot them. Only later, through the attainment of the unconditioned path, can the root of the fetters be pulled out. What is right contemplation?"

In this way, one should reject all kinds of desire-based thoughts. In this way, one should rightly observe and eliminate desire-based thoughts.

Question: "How can one extinguish the feeling of anger?"

He replied:

Someone asked, "Who is robbing you?"

I replied, "I do not fear the thief of wealth. I do not hoard riches seeking worldly gain—what thief of wealth could harm me? I gather the treasures of virtue and Dharma, but the thief of idle thoughts comes to plunder my gains. The thief of wealth can be avoided by hiding in many places, but the thief that robs virtue—there is nowhere to hide from it."

In this way, with all kinds of admonitions against anger, and through such contemplation, one can remove the agitation of anger.

Question: "How do we eliminate the perception of affliction?"

These various kinds of vexing thoughts, these various kinds of right contemplation to remove vexing thoughts.

The question was asked: "How can one let go of thoughts about family and relatives?"

The answer was given: "One should reflect thus: In the cycle of birth and death within this world, beings are drawn by their own karma. Who is truly a relative, and who is not? It is only due to ignorance that one clings arbitrarily, considering some as one's own. In past lives, those who were not relatives were taken as relatives; in future lives, those who are not relatives will be taken as relatives; in this present life, those who are relatives were not so in the past. It is like birds roosting—at dusk they gather in one tree, at dawn they fly off, each following its own destiny. Family and kin are likewise: born into this world, each has a different mind; they become close when conditions bring them together, and grow distant when conditions scatter them. There is no fixed reality. Through causes, conditions, and karmic results, they come together in intimacy. It is like dry sand: when gathered by hand it clumps together, when released it scatters. Parents raise children, expecting support in old age; children, having received care and nurturing, ought to repay it. If they comply with their parents' wishes, they are considered close; if they oppose them, they are seen as foes. There are relatives who bring no benefit but instead harm; there are non-relatives who cause no loss but bring great benefit. People develop affection due to conditions, and that affection is severed due to conditions. It is like a painter who creates an image of a woman and then becomes attached to it—so too does one generate attachment within oneself, and then project that attachment outward. In past lives you had relatives, but what have they done for you in this life? You cannot benefit your past relatives, nor can they benefit you. There is no mutual benefit; to dwell on them as relatives or non-relatives is empty. In this world, nothing is fixed; it is boundless. As an Arhat instructs a newly ordained monk who longs for his family: 'It is like a vile person who vomits food and then wishes to eat it again. You are the same! You have left home—why do you still crave attachment? Is this shaven head and dyed robe a sign of liberation? If you cling to family, you will not attain liberation; you will remain bound by affection. The three realms are impermanent, ever-changing and uncertain. Whether relatives or not, even present kin will eventually perish. Thus, all beings in the ten directions revolve in cycles; relatives are not fixed, nor are they truly mine.' When a person is dying, there is no mind, no awareness; they stare blankly without turning, breath ceases, and life ends as if falling into a dark pit. Where are the relatives and family then? At birth, those who were not relatives in past lives are forcibly brought together as kin; at death, they are no longer relatives. Reflecting thus, one should not cling to family. When a child dies, the parents in three realms—heavenly, human, and dragon—all weep simultaneously, deceived by attachment. In heaven, parents and spouses are deceived; among humans, they are deceived; among dragons, parents are deceived. Through such right contemplation, one eliminates the perception of relatives."

Question: "How do we eliminate the perception of a separate country or territory?"

He replied, "If a practitioner clings to the thought of a land that is prosperous, peaceful, and filled with good people, they will always be pulled by the rope of attachment toward that land, leading them to places of suffering. Such is the nature of the clinging mind—a wise person should not dwell on it. Why? Because all lands are subject to various misfortunes: they are consumed by calamities in due time, afflicted by famine and exhaustion, and no land remains eternally secure. Moreover, aging, sickness, and death exist in every realm. From the suffering of this body here, one goes to the suffering of another body there—there is no land free from suffering. Even if a land appears peaceful and abundant, if it gives rise to afflictions and distress in the mind, it is not a good land. A true good land is one that removes impurities, weakens defilements, and brings peace to the mind. All sentient beings experience two kinds of suffering: physical suffering and mental suffering. These afflictions are ever-present, and no land is without them. Furthermore, some lands are bitterly cold, others scorching hot; some suffer famine, others rampant illness; some are plagued by bandits, others by unjust rulers. One should not fixate on such various flaws of lands. By contemplating rightly in this way, one removes attachment to lands."

Question: "How do we eliminate the thought of immortality?"

The student replied: "Those who are to be taught—whether born of noble families, of distinguished lineage, or endowed with exceptional talents, strength, or power—should not cling to any of these. Why? Because at the time of death, it does not consider whether one is young or old, noble or common, skilled or powerful. This body is the source of all suffering and worry. To see oneself as having even a little life left, or to feel secure, is the delusion of a foolish person. Why? Because this is the very cause of anguish. This body depends on the four elements—earth, water, fire, and wind—and the forms they create, like four poisonous snakes coiled together, never in harmony. Who can find true peace in this? The breath we exhale may not return—this cannot be trusted. Moreover, when we sleep, hoping to surely wake again—this too is hard to rely upon. From conception to old age, death steadily approaches. Yet, while seeking the time of death, we claim we will never die—how can this be believed? It is like a murderer with a drawn sword or a nocked arrow, constantly seeking to kill, without a trace of mercy. In human life, the power of death is the greatest; nothing surpasses the strength of death. Even the most sublime beings of the past could not escape it; nor can the wisest of the present overcome it. Neither gentle pleas nor clever deceptions can avoid it; nor can strict discipline or diligent practice turn it away. Therefore, know this: human life is always fragile and unreliable. Do not believe in permanence, thinking 'I will live long.' These thieves of death are ever leading us away, not waiting for old age before they strike."

As an Arhat teaches a disciple troubled by worldly thoughts, saying: 'Why do you not grow weary of this world and enter the path? Why entertain such thoughts? Some die before they are even born, some die at birth, some while nursing, some after weaning, some in childhood, some in the prime of youth, some in old age—death can come at any time, in every stage of life. It is like the flowers on a tree: some fall while in bloom, some when bearing fruit, some before they are ripe. Therefore, you should know: strive diligently and earnestly seek the path of peace. Do not trust the company of the great thief—death. This thief is like a tiger, skillfully hiding itself. In the same way, the thief of death is always seeking to take life.'

All things in this world are empty and fleeting, like water bubbles. How can one say, "I will wait for the right time to walk the path"? Who can guarantee that you will live to old age and have the chance to practice? It is like a great tree on a steep cliff—above it, strong winds blow; below it, raging waters erode its roots and soil. Who would believe such a tree can stand for long? Human life is just like this—its brevity cannot be trusted.

The father is like the seed, the mother like fertile soil, past karma—both good and bad—like rain and dew, living beings like the grain, and birth and death like the harvest. Even the various heavenly beings and wise kings, with their virtues and powers, are like heavenly generals who defeat armies of asuras, enjoying great bliss and shining with brilliant light—yet in the end, they too fall back into darkness.

Therefore, do not trust in the certainty of life, thinking, "Today I will do this, tomorrow I will do that." Contemplate all things in this way, and let go of the illusion that death will not come.

"First, eliminate the coarse thoughts and perceptions; then, remove the subtle ones. When the mind becomes pure, the true path arises, all fetters are exhausted, and one attains a place of peace—this is the fruit of leaving home. The mind gains freedom, and the three actions become supremely pure. No longer subject to rebirth, one studies various scriptures and gains extensive learning—this is the fruit of reward. At such a time, one does not vainly defeat the armies of Māra but attains the foremost name of courage. To be carried away by worldly afflictions is not called strength; to be able to defeat the thieves of afflictions, extinguish the fires of the three poisons, and find cool, joyful purity—resting peacefully on a high pillow in the grove of Nirvana, with various meditative concentrations, faculties, powers, and the seven factors of awakening, and the four breezes of mindfulness blowing—while caring for beings drowning in the sea of the three poisons, with such virtuous and wondrous power—this is truly called strength. With such scattered thoughts, one should practice mindfulness of breathing, learn the six methods to cut off all thoughts and perceptions—this is why we practice mindfulness of the breath."

Question: "If one can also cut off discursive thoughts through other methods, such as meditating on impurity, contemplating the Buddha, or practicing the four immeasurables, why is it that counting the breath is singled out?"

He replied: "Other meditation methods are broad and hard to stray from, while breath-counting is focused and easily shifts. It is like herding cattle—since cattle are hard to lose, watching them requires little effort; but like herding a monkey, which is easily lost, watching it requires much effort. So it is with this! In breath-counting, the mind must not wander even for a moment. A moment of wandering and the count is lost. Therefore, to initially cut off distracting thoughts, one should practice breath-counting."

Having mastered several methods, one should practice accordingly, cutting off all thoughts and perceptions. When the in-breath reaches its end, follow it without counting one; when the out-breath reaches its end, follow it without counting two. It is like a debtor being constantly pursued by the creditor, never left alone. In this way, contemplate: Is this in-breath the same as the out-breath, or are they different? Is the out-breath the same as the in-breath, or are they different? At that moment, one realizes that the in-breath and the out-breath are distinct. Why? Because the out-breath is warm, and the in-breath is cool.

Question: "Breathing in and out is one continuous breath. Why is that? Because the exhaled breath returns again as an inhalation. It is like holding water in the mouth—the water becomes warm; when you spit it out, it becomes cool. The coolness returns to warmth, and the warmth returns to coolness."

The answer was: "Not so. It is because the mind stirs that the breath flows out; once out, it ceases. When the nose and mouth draw in from outside, there is an in-breath; once in, the breath ceases. There is no fixed 'going out' or 'coming in.' Moreover, among the young, the strong, and the old—the young have a long in-breath, the strong have equal in- and out-breaths, and the old have a long out-breath. Therefore, it is not one single breath. Furthermore, wind arises near the navel, appearing continuous and similar, but the breath flows out to the edge of the mouth and nose, and once out, it ceases. It is like the wind in a bellows: when opened, it disperses. If, due to the conditions of the mouth and nose, it is drawn in, then wind enters—this arises anew from those conditions. It is like a fan: when various conditions come together, wind arises. At that moment, one understands that in- and out-breaths exist due to conditions, and they are deceptive, not real—arising and ceasing, impermanent. Contemplating in this way, the out-breath exists because it is drawn by the conditions of the mouth and nose; the in-breath arises because the mind stirs. Yet, the deluded do not know this and take it to be 'my breath.'"

Breath is wind, no different from the wind outside. Earth, water, fire, and space are also like this! These five great elements come together and give rise to consciousness—consciousness, too, is like this, it is not mine! The five aggregates, the twelve sense fields, and the eighteen elements are also like this! Knowing it thus, following the breath in and the breath out—this is what is called "following."

Having attained the method of following, one should now practice the method of settling. The method of settling is: repeatedly follow the mind to its utmost, fix attention at the gateway of the breath, and be mindful of the in-breath and out-breath.

The question was asked: "Why do we need to stop?"

The answer is: "Because it cuts off all wandering thoughts, the mind does not scatter. When counting the breath, the mind is unsettled and often agitated; whereas in calming, the mind is at ease with fewer disturbances, abiding in one place."

Observing the breath as it goes in and out is like a gatekeeper standing by the gate, watching people come and go. Settling the mind is just the same!

When you know the breath is going out, feel it move from the navel, through the heart, chest, and throat, to the mouth and nose. When the breath comes in, feel it move from the mouth and nose, through the throat, chest, and heart, down to the navel.

In this way, you fix your mind on one place. This is called settling the mind.

Furthermore, in the practice of calming the mind, one abides in contemplation. When breathing in, observe the arising and ceasing of the five aggregates as distinct; when breathing out, observe the arising and ceasing of the five aggregates as distinct. In this way, when the mind becomes scattered, simply let it go, and with single-minded focus, allow the contemplation to deepen. This is called the method of contemplation.

Abandon the gateway of the breath and dwell in the practice of letting go of coarse perceptions. Letting go of coarse perceptions, one knows that the breath is impermanent. This is called turning the observation.

Observing the five aggregates as impermanent, one also contemplates the in-breath and out-breath as arising and ceasing, impermanent. Seeing that the first breath does not come from anywhere, then observing that the later breath also leaves no trace—it exists because conditions come together, and ceases because conditions disperse. This is called the method of turning the observation.

Eliminating the five hindrances and all defilements, even if one first attains calm and insight, the mind remains tainted and impure, mixed with afflictions. Now, with this pure dharma, the mind alone becomes truly purified.

Furthermore, earlier one practiced mindfulness of breathing in and out, resembling the path of other teachings. Now, the wholesome path with outflows resembles the path of the outflow-free dharma—this is called purification.

Moreover, initially, one contemplates the calming aspect of mindfulness of the body, gradually calming all bodily mindfulness. Next, one practices calming mindfulness of feelings and mind—these are not yet fully purified, as the outflow-free path remains distant. Now, in the calming of mindfulness of dharma, one contemplates the sixteen aspects of mindfulness of breathing in and out, attaining the stages of warmth, summit, forbearance, and the highest worldly dharma, followed by the forbearance of suffering and up to the wisdom of cessation as a non-learner—this is called true purification.

Within the sixteen stages, the first stage of focusing on the in-breath includes six types of mindfulness of breathing, and the same applies to the out-breath. With a focused mind, observe the breath as it enters and leaves, whether it is long or short. For example, when a person is frightened and runs up a hill, or when carrying a heavy load, or when panting for breath—these are examples of short breaths. When a person, after great exertion, finds rest and joy, or when gaining a benefit, or when released from prison—these are examples of long breaths. All breaths can be categorized into two types: long or short. Therefore, we speak of long breaths and short breaths.

Within this, one also practices the six aspects of mindfulness of breathing. Be mindful of the breath permeating the entire body, and also mindful of the breath entering and leaving. Observe all the out-breaths and in-breaths throughout the body, aware that they reach every part of the body, down to the toes, permeating every pore like water soaking into sand. When the breath leaves, be aware that it travels from the feet to the hair, permeating every pore, also like water soaking into sand. Just as a bellows fills completely when air enters and leaves, so too does the wind enter and leave through the mouth and nose. Observe the body completely, seeing the paths where the wind moves, like the holes in a lotus root or like a fishing net.

Furthermore, it is not only through the mouth and nose that one observes the breath entering and leaving. In all the pores and the nine openings of the body, one also sees the breath entering and leaving. Thus, one knows that the breath permeates the entire body. By calming the bodily activities, one also remains mindful of the in-breath and out-breath.

When you first begin to practice mindful breathing, if your body feels sluggish, sleepy, or heavy, let all that go! Let your body become light and supple, and with a mind settled in meditation, receive joy. Keep your attention on the breath as it comes in and goes out. Let go of laziness, drowsiness, and mental heaviness, until your mind becomes light and pliant. With a mind settled in meditation, receive joy.

Furthermore, having completed the practice of mindfulness of breathing, one proceeds to mindfulness of sensations. Having already attained mindfulness of the body, one now truly attains mindfulness of sensations, and truly experiences joy. Furthermore, having already understood the true nature of the body, one now wishes to understand the true nature of the mind and mental factors. Therefore, one experiences joy while also being mindful of the in-breath and out-breath, and experiences happiness while also being mindful of the in-breath and out-breath. This joy, when it grows, is called happiness. Furthermore, the initial delight arising in the mind is called joy; later, when joy pervades the entire body, it is called happiness. Furthermore, the pleasant sensation in the first and second meditative absorptions is called joy, while the pleasant sensation in the third meditative absorption is called experiencing happiness. One experiences all mental activities while also being mindful of the in-breath and out-breath. The arising and ceasing of mental states, the mind with defilements and the mind without defilements, the scattered mind and the collected mind, the wholesome mind and the unwholesome mind—all such characteristics of the mind are called mental activities. When the mind generates joy, one is also mindful of the in-breath and out-breath—first, joy arises naturally without deliberate effort, and later, the mind deliberately generates joy.

The question was asked: "Why do you deliberately put on a show of joy?"

The answer was: "To tame two types of mind: the scattered mind and the gathered mind. By practicing in this way, one can be freed from afflictions. Therefore, by contemplating the Dharma, the mind gives rise to joy."

Furthermore, if the mind is not joyful, encourage it to become joyful. When the mind is engaged in restraint, also be mindful of the breath coming in and going out—if the mind is unsettled, firmly subdue it to make it steady. As the sutra says: "A steady mind is the path; a scattered mind is not the path."

When the mind is engaged in liberation, also be mindful of the breath coming in and going out—if the mind does not understand, firmly subdue it to make it understand. It is like a sheep entering a patch of cockleburs; when the cockleburs cling to its body, a person gradually removes them one by one. In the same way, the mind engaged in liberation from all afflictions and entanglements is gradually freed! This is called the mind's mindfulness of cessation in the practice of liberation.

Observing impermanence, one also contemplates the breath coming in and going out—observing that all phenomena are impermanent, arising and ceasing, empty, without a self. When phenomena arise, they arise empty; when they cease, they cease empty. In this, there is no male, no female, no person, no doer, no experiencer. This is called following the observation of impermanence.

Observing conditioned phenomena as scattering and ceasing, one is mindful of the breath coming in and going out—this is called scattering. All conditioned phenomena arise in the present world, gathering from the combination of past causes and conditions, and scattering when those causes and conditions decay—contemplating in this way is called the observation of scattering.

Observe the cessation of desire and also be mindful of the breath entering and leaving—the mind is freed from all attachments. This is the foremost practice, known as observing in accordance with the cessation of desire.

Observe the end, and be mindful of the breath entering and leaving—wherever the knots of affliction and suffering are exhausted, that place is peaceful and secure. This is called contemplating in accordance with cessation.

Observing the letting go of the breath as it enters and exits, one lets go of all defilements, afflictions, the body and mind, the five aggregates, and all conditioned phenomena. This is the foremost peace and stability. Observing in this way is called mindfulness of phenomena, and this constitutes the sixteen aspects.

The Fifth Method: Equalizing the Mind

The Fifth Method: For those with evenly distributed karma and those burdened by heavy misdeeds who seek the Buddha, such people should be taught the Samadhi of Single-Minded Buddha-Recollection. There are three types of people practicing the Samadhi of Buddha-Recollection: those who are just beginning, those who have already practiced, and those who have practiced for a long time.

When a beginner in practice first approaches a place with a Buddha image, they may be instructed—or may go on their own—to carefully observe the image's excellent features, seeing each mark clearly, and to hold it in mind with single-hearted focus. Then, returning to a quiet place, they should visualize the Buddha image with their mind's eye, keeping their attention fixed on it without letting it wander. If other thoughts arise, gather them back and keep the mind constantly on the image.

If the mind still does not settle, the teacher should instruct them to say: "You should admonish your own mind: 'Because of you, I have endured suffering beyond measure, through endless cycles of birth and death, experiencing every kind of hardship. If I fell into hell, I swallowed molten copper and ate burning iron balls. If I became an animal, I ate dung and chewed grass. If I became a hungry ghost, I endured the torment of starvation. If born as a human, I suffered poverty and hardship. Even in heaven, I experienced the sorrow of losing pleasures. All because I followed you, I have endured these countless physical and mental torments, this immeasurable suffering. Now I will master you. You must follow me. I will now anchor you in one place. I will no longer be trapped by you and subjected to further pain and poison. You have constantly oppressed me—now it is my turn to restrain you.'"

By persisting in this way, the mind does not scatter. At that time, one attains the mind's eye and sees the Buddha image clearly, radiant and vivid, just as if seeing it with physical eyes. When the mind abides in this state, this is called the beginner's stage of contemplation.

At this moment, one should further contemplate: "Whose image is this? This is the image of the past Buddha, Shakyamuni. As I now behold the Buddha's form, the image does not come to me, nor do I go to it." In this way, through mindful contemplation, one sees the past Buddha at the moment of his descent, when heaven and earth trembled. He possesses the thirty-two marks of a great being:

1. The soles of his feet rest evenly upon the ground. 2. The soles of his feet bear the thousand-spoked wheel mark. 3. His fingers are long and graceful. 4. His heels are broad. 5. His fingers and toes are connected by a fine web. 6. The arches of his feet are high and well-formed. 7. His calves are like those of an antelope. 8. Standing straight, his hands reach past his knees. 9. He possesses the concealed male organ. 10. His body is straight and upright like the Nyagrodha tree. 11. From each pore grows a single hair. 12. The hairs grow upward and curl to the right. 13. His complexion has a golden radiance. 14. A halo of light extends one zhang from his body. 15. His skin is fine and smooth. 16. The seven areas of his body are full and rounded. 17. The area beneath his armpits is well-filled. 18. His torso is like that of a lion. 19. His body is tall, straight, and well-proportioned. 20. His shoulders are full and rounded. 21. He has forty teeth. 22. His teeth are white, even, closely set, and deeply rooted. 23. His four canine teeth are white and large. 24. His cheeks are full like a lion's. 25. He experiences the supreme taste. 26. His tongue is broad, long, and thin. 27. His voice is pure and far-reaching. 28. His voice is melodious like the kalavinka bird's. 29. His eyes are deep blue. 30. His eyelashes are like those of a royal bull. 31. A fleshy protuberance crowns his head. 32. Between his eyebrows grows a white hair, long, fine, and curling to the right.

Furthermore, there are eighty minor marks:

1. The crown of the head cannot be seen from above. 2. The nose is straight, high, and fine, with nostrils not visible. 3. The eyebrows are like a new moon, of deep blue lapis lazuli color. 4. The ears are excellent. 5. The body is like that of Narayana. 6. The joints of the bones are interlocked like hooks. 7. The body turns all at once, like an elephant king. 8. When walking, the feet lift four inches off the ground, yet the imprints of the wheel-marks appear. 9. The nails are the color of red copper, thin, smooth, and glossy. 10. The knees are round and excellent. 11. The body is perfectly clean. 12. The body is soft and supple. 13. The body is not bent or crooked. 14. The fingers are long, round, and slender. 15. The lines on the fingers are like paintings, adorned with variegated colors. 16. The veins are deep and not visible. 17. The ankles are deep and not visible. 18. The body is moist, smooth, and radiant. 19. The body is self-possessed and does not slump. 20. The body is perfectly full and complete. (Conceived for three months, born in two.) 21. The demeanor and appearance are fully endowed. 22. The posture is stable and peaceful. (Like a bull king standing unmoving.) 23. The dignity subdues all. 24. All beings delight in seeing him. 25. The face is not long. 26. The countenance is upright, the complexion unwavering. 27. The lips are the color of the *bimba* fruit. 28. The face is perfectly round. 29. The voice is deep and resonant. 30. The navel is round, deep, and does not protrude. 31. The hairs on the body all swirl to the right. 32. The hands and feet are full. 33. The hands and feet are as one wishes. (Formerly said to be 'inner and outer grasping'.) 34. The lines on the hands and feet are clear, straight, and bright. 35. The lines on the hands are long. 36. The lines on the hands are unbroken. 37. All beings with malicious minds, upon seeing him, attain a harmonious and joyful countenance. 38. The face is broad and beautiful. 39. The face is like the moon. 40. Beings who see him feel neither terror nor fear. 41. A fragrant breeze issues from the pores. 42. A fragrant breath issues from the mouth; beings who encounter it delight in the Dharma for seven days. 43. The bearing is like that of a lion. 44. Advancing and halting are like an elephant king. 45. The gait in walking is like a goose king. 46. The head is like a *madara* fruit. (This fruit is neither perfectly round nor long.) 47. The qualities of the voice are fully complete. (The voice has sixty qualities; the Buddha possesses them all.) 48. The teeth are sharp. 49. (There is no Chinese name for this, therefore it cannot be given.) 50. The tongue is large and red. 51. The tongue is thin. 52. The body hair is pure red in color, clean and bright. 53. The eyes are broad and long. 54. The apertures are full. (The nine apertures are fully endowed and complete.) 55. The hands and feet are red and white like the color of a lotus flower. 56. The belly is not visible and does not protrude. 57. The belly is not bulging. 58. The body is unmoving. 59. The body is heavy. 60. The body is large. 61. The body is tall. 62. The hands and feet are full and clean. 63. A great light shines equally on all sides, illuminating by itself as he moves. 64. He regards all beings equally. 65. He is not attached to teaching and does not covet disciples. 66. His voice fills the assembly, neither decreasing nor exceeding. 67. He teaches the Dharma according to the sounds and voices of the assembly. 68. His speech is unobstructed. 69. He teaches the Dharma in a continuous, sequential manner. 70. The eyes of all beings cannot scrutinize his marks and know them completely. 71. Beings never tire of gazing upon him. 72. The hair is long and beautiful. 73. The hair is excellent. 74. The hair is not disorderly. 75. The hair is not coarse. 76. The hair is soft and smooth. 77. The hair is the blue color of lapis lazuli. 78. The hair curls upward. 79. The hair is not sparse. 80. On the chest is the character for 'Virtue', and on the hands and feet is the character for 'Auspiciousness'.

Light radiated throughout countless worlds. At birth, he took seven steps and spoke profound words. He left home to practice rigorous asceticism. Beneath the Bodhi tree, he subdued the armies of Mara. In the early dawn, he attained perfect enlightenment. His brilliant light shone clearly, reaching all ten directions without exception. In the heavens, celestial beings offered music, scattered flowers, and rained down fragrant blossoms. All beings revered him boundlessly. Alone, he strode through the three realms, then turned back, Like a great elephant king turning to gaze upon the Bodhi tree. He set in motion the wheel of Dharma, And gods and humans awakened, realizing the path, Attaining Nirvana through their own direct understanding.

The Buddha's form is thus, inspiring boundless devotion. Focus your mind on the Buddha, not allowing external thoughts; when external thoughts and various distractions arise, gather them back. When the mind is thus undisturbed, at that time you will be able to see one Buddha, two Buddhas, and even the physical forms of all the Buddhas in the infinite worlds of the ten directions. By the power of mental visualization, you will see them all. Having seen the Buddhas, you will also hear them expound the Dharma. You may personally ask questions, and the Buddha will explain the Dharma, resolving all your doubts and entanglements.

Having attained this mindfulness of the Buddha, you should further contemplate the Buddha's virtuous Dharmakāya: his immeasurable great wisdom, his boundless and bottomless knowledge, and his incalculable virtues.

He is the Tathāgata(Tathā means 'thus' or 'suchness'. Gata means 'gone' or 'arrived'. It also signifies 'speaker of truth' and 'one who has come by the secure path of all other sages; the Buddha has come thus'. Furthermore, it means 'one who will not come again into future existence'.), the Arhat(Arhat means 'worthy one'. It signifies 'one who has slain the thieves' of defilements. The Buddha uses patience as his armor, diligence as his stronghold, meditation as his bow, and wisdom as his arrow to slay thieves such as arrogance.), the Samyaksaṃbuddha(Samyak means 'perfect' or 'complete'. Saṃbuddha means 'fully awakened'. He has awakened to the cause of suffering, the cause of its cessation, the path to Nirvana, and possesses right understanding and insight into the Four Noble Truths, which are unshakeable. Having completely understood without remainder, he is called the Perfectly Enlightened One.).

He is Vidyācaraṇa-saṃpanna(Vidyā means 'knowledge' or 'clarity'. Caraṇa means 'conduct'. Saṃpanna means 'perfectly endowed'. He is endowed with the threefold knowledge and practices pure conduct. Through this, he attained supreme enlightenment without a teacher, thus he is called 'Perfect in Knowledge and Conduct'.), Sugata(Sugata means 'well-gone' or 'one who has fared well'. It also means 'well-attained' and 'one who speaks well and is free from affliction'.), Lokavid(Loka means 'world'. Vid means 'knower'. The Knower of the World knows the causes of the world, the path to its cessation, and is therefore called the Knower of the Worlds. He knows the world.).

He is Anuttara(Anuttara means 'unsurpassed'. His holy wisdom in wholesome dharmas guides all. His great virtue is immeasurable; none among the Brahmās, Māras, or host of sages can equal him, let alone surpass him. The Buddha's virtue is supreme, thus he is called the Unsurpassed One.), Puruṣa-damya-sārathi(Puruṣa means 'person' or 'being'. Damya means 'tameable'. Sārathi means 'charioteer' or 'guide'. The Buddha, through great compassion and great wisdom, sometimes uses gentle and pleasing speech, sometimes harsh and severe speech, or direct instruction. By these means, he guides and tames beings so they do not lose the Path. Therefore, the Buddha is called the Tamer of Beings, the Guide.), Śāstā deva-manuṣyāṇām(Śāstā means 'teacher'. Deva-manuṣyāṇām means 'of gods and humans'. He is the Teacher of Gods and Humans. He is fully capable of liberating all people from afflictions and abides eternally in the supreme Dharma without regression.).

He is the Buddha, the Bhagavān(Regarding the past, future, and present, what is practiced and not practiced, what is known and not known—he completely and thoroughly knows all dharmas under the Bodhi tree, therefore he is called Buddha Bhagavān. It also means 'one of great renown'. Furthermore, 'bhaga' can refer to the female organ, and 'vān' can mean 'to expel' or 'reject'. Having forever abandoned the source of feminine attributes, he is called 'one who has expelled the female organ'.).

At that moment, he further contemplated the divine virtues of two Buddhas, then three, four, five Buddhas, and even immeasurable Buddhas filling the entire realm of empty space—all were just like this. Then he returned to perceiving a single Buddha, and from seeing one Buddha, he could see that one Buddha as Buddhas of the ten directions; from seeing Buddhas of the ten directions, he could see them as a single Buddha. He could cause a single color to appear as gold, silver, crystal, or lapis lazuli, enabling beings to see it exactly as they wished.

At that moment, one focuses only on two things: the Buddha's form in emptiness and the Buddha's virtues. No other thoughts arise. The mind attains ease and does not scatter. At that time, the Samadhi of Buddha-Recollection is achieved.

When your mind wanders and thoughts chase after the five senses, or dwell on the six perceptions, you must encourage and discipline yourself, firmly subduing these distractions! Reflect in this way: a human life is hard to obtain, and the Buddha’s teachings are difficult to encounter. That is why it is said: “Among all lights, the sun is supreme; among all wisdoms, the Buddha is supreme.”

Why is this so? The Buddha arises from great compassion, always acting for the sake of all beings—offering his head, eyes, marrow, and brain to relieve suffering. How can we let our minds stray and fail to focus on the Buddha, thus betraying such profound kindness? If the Buddha had not appeared in the world, there would be no path of humanity, no path of heaven, and no path to Nirvana.

Even if someone were to make offerings of incense and flowers, or build stupas with bones, flesh, blood, and marrow, it would not compare to a practitioner making offerings through the Dharma, which leads to Nirvana. Yet even this still falls short of repaying the Buddha’s kindness. Even if focusing on the Buddha brought no apparent gain, one should still diligently and wholeheartedly remember him without forgetting, in order to repay his grace—how much more so when focusing on the Buddha leads to Samadhi, wisdom, and ultimately Buddhahood? How can we not devote ourselves to this remembrance?

Therefore, practitioners should always focus their minds, not letting their thoughts scatter. Once they see the Buddha, they can ask about their doubts. This is called the Samadhi of Buddha-Recollection. It eliminates karmic obstacles and other grave transgressions.