Commentary on the Samādhi Meditation Sūtra
Chapter Seven: The Method for Counteracting Equally Distributed Afflictions
Original Text: The fifth method counteracts equally distributed afflictions and is for those with grave offenses who seek the Buddha. Such individuals should be taught to single-mindedly practice the Buddha-Recollection Samadhi. Practitioners of Buddha-Recollection Samadhi are of three kinds: beginners, those who have practiced for some time, and those who have practiced for a long time. For beginners, lead them to a place with a Buddha image, or instruct them to go themselves, to contemplate the excellent marks of the Buddha image in detail. They should clearly perceive each mark, single-mindedly grasp and hold it, then return to a quiet place. With the mind's eye, they should contemplate the Buddha image, preventing their thoughts from shifting, fixing their mindfulness on the image, not allowing other thoughts. If other thoughts arise, they should rein them in, constantly keeping the mind on the image.
Explanation: The fifth method for counteracting afflictions, and for those with grave offenses who wish to repent of their karmic obstacles and seek the Buddha's blessings to eliminate heavy sins, involves teaching these individuals to single-mindedly recite the Buddha's name and attain Buddha-Recollection Samadhi. Practitioners of this method are divided into three categories based on their experience: beginners, those who have practiced for some time, and long-term practitioners. Their methods differ accordingly.
For beginners, take them to a place with a Buddha image, or have them go themselves, to carefully observe the excellent and majestic marks of the Buddha image. They should clearly perceive each majestic mark in their mind. Afterwards, they should single-mindedly visualize the Buddha image, go to a quiet place, and use their mind's eye to visualize the Buddha image again, focusing their thoughts on the image, preventing the mind from wandering elsewhere, concentrating solely on the image. If the mind drifts, they should pull it back, maintaining the image in their mind, keeping their thoughts constantly fixed on visualizing the Buddha.
Original Text: If the mind cannot stay focused, the master should instruct: 'You must admonish your mind. Because of you, the suffering I have endured is beyond calculation. I have undergone immeasurable cycles of birth and death, experiencing all kinds of torments without exception. If in hell, I swallowed molten copper and ate burning iron balls. If among animals, I ate dung and grass. If among hungry ghosts, I suffered the pangs of starvation. If among humans, I endured poverty and hardship. If in heaven, I grieved over the loss of desires.
You have constantly followed me, causing me to endure these various bodily and mental afflictions, infinite sufferings. Now I shall subdue you. You must follow me. I now bind you to one place. I will no longer be troubled by you or suffer further poisons. You have constantly troubled me; now I shall trouble you with this matter.' Persisting thus, the mind becomes undistracted. At that time, one gains the mind's eye and sees the excellent marks and radiant light of the Buddha image, no different from what the physical eye sees. When the mind abides thus, this is called the contemplation of a beginner.
Explanation: If the mind cannot stay focused on the image, the master should instruct the practitioner to admonish their mind like this: 'Because of you (mind), the suffering I have endured is beyond calculation. I have undergone boundless cycles of birth and death, experiencing every kind of torment without exception. In hell, I swallowed molten copper and burning iron balls; among animals, I ate dung and grass; among hungry ghosts, I suffered starvation; among humans, I lived in poverty and hardship; in heaven, I grieved over the loss of cherished states.
Because I have constantly followed you (mind), I have endured immeasurable bodily and mental suffering. I will now subdue you (mind). You must follow me. I now bind you (mind) to one place. I will no longer be troubled and tormented by you (mind). You have constantly troubled me; I will now use the method of Buddha-recollection to bind you.' By continuously restraining the mind like this, the mind becomes undistracted. At that time, the mind's eye can see the excellent marks and light of the Buddha image, no different from what the physical eye sees, and the Buddha-Recollection Samadhi is achieved. This practice of stabilizing the mind is the method of contemplation for beginners.
Here, 'I' refers to the consciousness aggregate (the five skandhas of consciousness); 'you' refers to the mental faculty (manas).
Original Text: At that time, one should further reflect: 'Whose image is this? It is the image of Śākyamuni Buddha of the past. As I now see the Buddha's form, the image does not come, nor do I go. With such mental conception, I see the Buddha of the past. When he first descended, he shook heaven and earth. He possesses the thirty-two marks of a great being:
Explanation: At this point, one should further contemplate: 'Whose image is this? It is the excellent image of Śākyamuni Buddha. As I now see the Buddha's form, the image does not come, nor do I go; it is through such mental conception that I see the Buddha of the past. When the Buddha first descended into the human realm, he shook heaven and earth. The Buddha image possesses the thirty-two marks of a great being:
1. Feet set evenly on the ground.
(The soles of the feet are flat and straight, without hollows, yet he walks steadily.)
2. Thousand-spoked wheel on the sole.
(A thousand-spoked wheel mark on the soles of the feet)
3. Long and slender fingers.
(Fingers long and gracefully formed)
4. Broad heels.
(Heels are broad)
5. Webbed fingers and toes.
(Fingers joined by webs, similarly for the toes)
6. High-arched insteps, well-formed.
(Ankles high, level, and well-formed)
7. Calves like those of an antelope.
(Calves straight like an antelope's)
8. Standing, hands reach below the knees.
(Arms hang down, hands extend below the knees)
9. Concealed genitals like a thoroughbred horse.
(Male organ concealed like a thoroughbred horse, not visible)
10. Body like that of Nārāyaṇa.
(Body majestic, upright, and well-proportioned)
11. Each pore emits a single hair.
(Each pore emits a single hair of blue lapis lazuli color)
12. Body hairs grow upwards and curl to the right.
(All body hairs grow upwards and curl to the right)
13. Golden-hued body, surpassing all.
(Entire body is the color of true gold)
14. Body radiates light one zhang around.
(Body light illuminates the great chiliocosm, radiating light one zhang in all four directions)
15. Delicate and excellent skin.
(Skin fine, thin, moist, free from dust)
16. Seven areas full and rounded.
(Hands, feet, shoulders, and neck - seven places - are full, soft, and rounded)
17. Armpits well-filled.
(Armpits full of flesh, not hollow)
18. Upper body like a lion king.
(Upper body broad and full like a lion king)
19. Stately, large, and upright body.
(Body large and perfectly upright)
20. Shoulders full and rounded.
(Shoulders rounded, plump, and majestic)
21. Forty teeth.
(Forty teeth, even, close-set, white as snow)
22. Teeth white, even, close-set, with deep roots.
(Teeth even, close-set, snow-white, with deep roots)
23. Four canine teeth white and large.
(Upper and lower canines, two each, snow-white and large)
24. Jaws square like a lion's.
(Cheeks square and round like a lion's)
25. Attains the supreme taste.
(In all food and drink, attains the supreme flavor)
26. Tongue broad, long, and thin.
(Tongue broad, long, thin, and soft)
27. Voice deep and far-reaching like Brahmā's.
(Voice pure like the music of Brahmā)
28. Voice like the kalaviṅka bird.
(Voice also melodious like that of the kalaviṅka bird)
29. Eyes deep blue.
(Eyes deep blue like blue lotuses)
30. Eyelashes like an ox king's.
(Eyelashes neat and untangled like an ox king's)
31. Uṣṇīṣa, a fleshy protuberance on the crown.
(A fleshy protuberance on the crown of the head)
32. White hair between the eyebrows, long and excellent, curling to the right.
(White hair between the eyebrows broad, long, and curling to the right)
Furthermore, the eighty minor marks:
1. Top of the head unseen (uṣṇīṣa). 2. Nose straight, high, excellent, nostrils not visible. 3. Eyebrows like the new moon, sapphire blue. 4. Excellent ears. 5. Body like Nārāyaṇa. 6. Bones interlocked like hooks. 7. Body turns at once like an elephant king. 8. When walking, feet lift four inches off the ground, leaving imprints. 9. Nails like red copper, thin and lustrous. 10. Knees rounded and excellent. 11. Body perfectly pure. 12. Body extremely soft. 13. Body not bent. 14. Fingers long, rounded, and slender. 15. Finger lines like painted patterns, adorned with mixed colors. 16. Veins deep and not visible. 17. Ankles deep and not visible. 18. Body moist and radiant. 19. Body self-sustained, not leaning. 20. Body perfectly formed (conceived in March, born in February).
21. Bearing fully endowed. 22. Dwells steadily (stands unmoving like an ox king). 23. Inspires awe in all. 24. Pleasing to all who see. 25. Face not elongated. 26. Countenance upright, color unyielding. 27. Lips like bimba fruit color. 28. Face perfectly rounded. 29. Resonance deep. 30. Navel deep and round, not protruding. 31. Hairs everywhere curl to the right. 32. Hands and feet full. 33. Hands and feet as desired (old term 'inner and outer grasp'). 34. Lines on hands and feet straight and clear. 35. Lines on hands long. 36. Lines on hands unbroken. 37. All beings with malicious minds who see him gain a joyful countenance. 38. Face broad and beautiful. 39. Face like the moon. 40. Beings who see him feel no fear or terror.
41. Pores emit fragrant breezes. 42. Mouth emits fragrant breath; beings encountering it delight in the Dharma for seven days. 43. Bearing like a lion. 44. Movement like an elephant king. 45. Walking like a goose king. 46. Head like the bimba fruit (this fruit is neither round nor long). 47. Voice fully endowed with divisions (the voice has sixty divisions; the Buddha possesses them all). 48. Teeth sharp. 49. (No Chinese name, thus cannot be given). 50. Tongue large and red. 51. Tongue thin. 52. Hairs pure red, color clean. 53. Eyes broad and long. 54. Orifices full (the nine orifices perfectly full). 55. Hands and feet red and white like lotus color. 56. Abdomen not seen, not protruding. 57. Abdomen not bulging. 58. Body unmoving. 59. Body heavy. 60. Great body.
61. Body tall. 62. Hands and feet perfectly clean. 63. Surrounded by great light, illuminating as he walks. 64. Regards all beings equally. 65. Not attached to teaching, not greedy for disciples. 66. Adapts to all sounds fully, neither diminishing nor exceeding. 67. Teaches the Dharma according to the sounds of the multitude. 68. Speech unimpeded. 69. Teaches the Dharma sequentially and continuously. 70. The eyes of all beings cannot fully discern and know his marks. 71. Gaze inexhaustible. 72. Hair long and excellent. 73. Hair excellent. 74. Hair not disordered. 75. Hair not split. 76. Hair soft. 77. Hair blue like lapis lazuli. 78. Hair coiled upwards. 79. Hair not sparse. 80. Chest bears the '卍' (swastika) symbol; hands and feet bear the '吉' (auspicious) symbol.
Original Text: His radiance penetrated and illuminated immeasurable worlds. At birth, he took seven steps. Opening his mouth, he proclaimed essential words. Renouncing home life, he diligently practiced austerities. Beneath the Bodhi tree, he subdued the armies of Māra. In the last watch of the night, at first light, he attained perfect complete enlightenment. His luminous marks were distinct, shining afar to the ten directions, universally pervading without omission. In the heavens, music played as offerings. Flowers were scattered; incense rained down. All beings universally revered him boundlessly. Unrivaled in the three realms, he turned and looked back. Like an elephant king turning around, he gazed upon the Bodhi tree. He first turned the Dharma wheel. Gods and humans attained awakening. Through the path, they realized self-attainment, reaching Nirvāṇa. The Buddha's body is thus, inspiring measureless beings.
Explanation: The Buddha's radiance penetrated and illuminated immeasurable worlds. Just after birth, he took seven steps, opened his mouth, and proclaimed the essential teaching: 'In heaven and earth, I alone am the honored one!' Growing up, he renounced home life and diligently practiced austerities. Beneath the Bodhi tree, he subdued the armies of Māra. In the last watch of the night, as dawn broke, he attained Buddhahood, perfect complete enlightenment. The Buddha's radiance shone far to the ten directions, universally covering all without omission. In the heavens, music and songs were offered, flowers were scattered, incense rained down in worship. All beings developed boundless reverence and respect for the Buddha. The World-Honored One, unrivaled in the three realms, turned back and looked around, like an elephant king turning its head to gaze back, looking upon the Bodhi tree under which he attained enlightenment, and began the initial turning of the Dharma wheel. Countless gods and humans attained the path, realizing self-witnessed liberation, wisdom liberation, ultimately reaching Nirvāṇa. The Buddha's body is thus, capable of inspiring measureless beings to generate the Bodhi mind.
Original Text: Concentrate on recollecting the Buddha, preventing external thoughts. If thoughts scatter to external conditions, rein them back. Thus undistracted, one then sees one Buddha, two Buddhas, up to the Buddha-bodies of all the Buddhas in the ten directions throughout the immeasurable worlds. Due to mental conception, one sees them all. Having seen the Buddha, one also hears the Dharma spoken. Or one personally asks questions; the Buddha explains the Dharma, resolving all doubts. Having attained recollection of the Buddha, one should further recollect the Buddha's meritorious qualities of the Dharma-body: immeasurable great wisdom, boundless intelligence, and incalculable virtues.
Explanation: Thus concentrate on recollecting the Buddha, preventing the mind from scattering externally. If the mind attaches to external dharmas, draw it back. In this way, the mind becomes undistracted, fixed on Buddha-recollection, samadhi manifests, and one sees one Buddha, two Buddhas, up to the physical bodies of all the Buddhas in the ten directions of the immeasurable worlds. Because this is seen with the mind, one can see them all. Having seen the Buddha, one can hear the sound of the Dharma being taught, or personally ask about the Dharma, and the Buddha explains, resolving doubts. After attaining such Buddha-recollection samadhi, with the mind filled with thoughts of the Buddha, one should further recollect the meritorious qualities of the Buddha's Dharma-body: immeasurable great wisdom, boundless intelligence, and incalculable virtues.
Tathāgata (Tathā means 'thus', gata means 'gone' or 'arrived'; also interpreted as 'truth-speaker' or 'thus come one'; furthermore, 'gone to the state where there is no more coming back to the realm of existence'). Arhat (Ari means 'foe', han means 'destroyer'; the Buddha uses patience as his armor, diligence as his fortress, meditation as his bow, wisdom as his arrow, to destroy the foes of arrogance and the like; hence called 'destroyer of foes'). Samyaksaṃbuddha (Samyak means 'perfectly' or 'truly', saṃbuddha means 'fully awakened'; awakening to the cause of suffering, the cause of cessation, the path leading to Nirvāṇa; correct understanding and seeing of the Four Noble Truths; irreversible, exhausted without remainder; hence 'truly awakened to everything'). Vidyācaraṇa-saṃpanna (Vidyā means 'knowledge' or 'wisdom', caraṇa means 'conduct'; possessing the three knowledges and practicing pure conduct; through this, he attained unexcelled self-awakening without a teacher; hence 'perfect in knowledge and conduct'). Sugata (Means 'well-gone'; also 'well-liberated' or 'well-spoken without affliction'). Lokavid (Loka means 'world', vid means 'knower'; the wise one who knows the causes of the world, knows the path to cessation, hence 'knower of the world'). Anuttara (Means 'unsurpassed'; the supreme good dharmas, the holy wisdom guides all; possessing great virtues beyond measure; Brahmā, Māra, and all sages cannot compare, much less surpass; the Buddha's virtue is supreme, hence 'unsurpassed'). Puruṣadamyasārathi (Puruṣa means 'man', damya means 'tameable', sārathi means 'charioteer' or 'trainer'; the Buddha, with great compassion and great wisdom, sometimes uses gentle words, sometimes harsh words, or intimate teaching, thus taming beings so they do not lose the path; hence the Buddha is the 'charioteer who tames beings'). Śāstā devamanuṣyāṇām (Means 'teacher of gods and humans'; able to completely liberate all humans from afflictions, abiding in the supreme Dharma of non-retrogression). Buddha Bhagavān (Past, future, present; what has been done, not done; what is known, not known; the exhaustion of all dharmas; under the Bodhi tree, he knew everything perfectly; hence 'Buddha'. Bhagavān means 'possessed of great renown'. Furthermore, 'bhaga' means the female organ, 'vān' means to vomit or permanently abandon the female organ; hence 'vomiter of the female organ').
Original Text: At that time, further recollect the divine virtues of the second Buddha, the third, fourth, fifth, up to immeasurable Buddhas filling empty space, all likewise. Then return to seeing one Buddha. One can make one Buddha appear as ten directions' Buddhas; one can make the ten directions' Buddhas appear as one Buddha. One can make one color appear as gold, silver, crystal, or lapis lazuli, according to one's wish, enabling all to see it. At that time, contemplate only two things: the Buddha-body like space and the Buddha's virtues. Have no other thoughts. The mind attains freedom; thoughts do not scatter. At that time, the Buddha-Recollection Samadhi is attained.
Explanation: After recollecting the virtues of one Buddha, recollect the virtues of the second Buddha, the third, fourth, fifth, up to the virtues of immeasurable Buddhas filling the bounds of space, likewise. Then see one Buddha again. One can make one Buddha transform into the Buddhas of the ten directions; one can make the Buddhas of the ten directions transform into one Buddha; one can make one color transform into gold, silver, crystal, or lapis lazuli, according to the reciter's wish, enabling all to be seen. At this time, one should contemplate only two things: first, contemplate the Buddha-body like space; second, contemplate the Buddha's virtues. Have no other thoughts, and the mind attains great freedom, thoughts no longer scattering externally. The Buddha-Recollection Samadhi is then attained.
Original Text: If the mind scatters, dwelling on the five dusts, or if attached to the six consciousnesses, one should exhort oneself, strive diligently, and forcefully subdue the mind. Thus reflect: A human body is hard to obtain; the Buddha-Dharma is hard to encounter. Therefore, it is said that among lights, the sun is supreme; among wisdoms, the Buddha is supreme. Why? The Buddha arises with great compassion, constantly for the sake of all beings. He gave his head, eyes, marrow, and brain to relieve beings. How could I let my mind wander instead of concentrating on Buddha-recollection, thus betraying such profound kindness? If the Buddha did not appear in the world, there would be no path to the human realm, the heavenly realm, or Nirvāṇa.
If one makes offerings of incense and flowers, or builds stūpas with bone, flesh, blood, and marrow, it is still not equal to a practitioner making offerings through the Dharma, attaining Nirvāṇa. Nevertheless, one still betrays the Buddha's kindness. Even if practicing recollection yields nothing, one should still diligently concentrate the mind, recollecting unceasingly to repay the Buddha's kindness. How much more so when recollection attains various samādhis, wisdom, and Buddhahood, yet one does not concentrate? Therefore, practitioners should always concentrate, preventing thoughts from scattering. Having seen the Buddha, request clarification of doubts. This is called Buddha-Recollection Samadhi, which eliminates equally distributed afflictions and other grave offenses.
Explanation: If the mind scatters, dwelling on the objects of the five senses, or if the mind experiences sensations regarding the six dusts, one should admonish oneself, encourage oneself, and forcefully suppress and subdue the mind. One should reflect: 'A human body is hard to obtain; the Buddha-Dharma is hard to encounter.' Therefore, it is said that among all lights, sunlight is the brightest; among all wisdoms, the Buddha's wisdom is the most vast. Why is this? The Buddha arises with great compassion, constantly for the benefit of all beings, giving his head, eyes, marrow, and brain to relieve beings. Why do I not let go of distractions and concentrate on Buddha-recollection, thus betraying the Buddha's kindness? If the Buddha did not appear in the world, there would be no opportunity to practice the paths of the human realm, heavenly realm, or the path to Nirvāṇa.
If one makes offerings of incense and flowers to the Buddha, or builds stūpas with bone, flesh, blood, and marrow to make offerings to the Buddhas, it is still not equal to a practitioner making offerings through the practice of the Buddha-Dharma, ultimately attaining Nirvāṇa. Even so, one still betrays the Buddha's kindness. If practicing recollection yields no results, one should still diligently concentrate on recollection, using this to repay the Buddha's kindness. How much more so when recollection attains various Buddha-recollection samādhis, wisdom, and Buddhahood – this is the conduct of repaying the Buddha's kindness – why still not concentrate on recollection? Therefore, practitioners should constantly concentrate on recollection, preventing thoughts from scattering. After seeing the Buddha, request the Dharma, asking about one's doubts. This Buddha-Recollection Samadhi can eliminate greed, hatred, delusion, and other grave offenses.
