Cultivation of Concentration and Chan Meditation for Realization of the Way (Part 1)

Section Five: Liberation Cannot Be Separated from Meditation (Dhyāna)

I. The Liberation of Arhats Cannot Be Separated from Meditation

Some Arhats attain liberation from the Three Realms through wisdom; they are wisdom-liberated Arhats (Prajñāvimukta). They possess only the first dhyāna (the first meditative absorption) and lack deeper meditative states or supernatural powers. At the end of their lives, relying solely on the wisdom of having eradicated craving for the Three Realms, they depart from the Three Realms, no longer bound by the dharmas of the Three Realms. Firstly, all wisdom-liberated Arhats have eradicated the view of self (satkāya-dṛṣṭi), having negated the notion that the five aggregates (skandhas) and eighteen elements (dhātus) constitute a real, indestructible self. Subsequently, they attain the first dhyāna, eliminate afflictions (kleśa), and eradicate all craving for the world of the Three Realms. Within the Three Realms, there is not a single dharma they cling to; their attachment to the self composed of the five aggregates in the mundane world has been removed. At the end of their lives, they possess the capability to extinguish their own five aggregates and enter the remainderless nirvāṇa (nirupadhiśeṣa-nirvāṇa).

There is another category of Arhats who are liberation-through-both (Ubhatobhāgavimukta) Arhats. They possess not only the wisdom of liberation but also the four dhyānas and eight samāpattis (meditative attainments), including the samādhi of cessation (nirodha-samāpatti). Ultimately, they rely on both wisdom and meditation to depart from the cycle of birth and death within the Three Realms and attain liberation. Most Arhats are wisdom-liberated Arhats, attaining liberation without relying solely on deep meditation; however, wisdom-liberated Arhats possess the first dhyāna, so it is not that they attain liberation without any reliance on meditation. Therefore, to attain liberation, relying solely on seated meditation and cultivating dhyāna is insufficient, and relying solely on wisdom without any dhyāna is also insufficient.

II. The Importance of Meditation and Wisdom for Liberation

The four dhyānas and eight samāpattis refer to the four dhyānas of the Form Realm plus the four formless attainments (ārūpya-samāpatti). These meditative states are common to both Buddhism and non-Buddhist paths (tīrthika). Non-Buddhists do not understand the principles of Buddhist practice and realization, yet they seek liberation from birth and death, wishing to escape the suffering of the cycle of rebirth. Because they possess the mind of renunciation (nekkhamma) and have eliminated the five hindrances (nīvaraṇa), their meditation can reach the highest worldly concentration within the Three Realms: the concentration of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). The World-Honored One's (Buddha) non-Buddhist teachers and the last non-Buddhist disciple he converted before his parinirvāṇa all attained this highest formless concentration. At the end of their lives, they were reborn in the Heaven of Neither Perception Nor Non-Perception to enjoy heavenly bliss. However, they still revolve within the Three Realms and are still subject to falling into the three lower realms (apāya). Thus, those who possess only meditation cannot liberate themselves from birth and death.

Liberation depends on wisdom; only with wisdom can one depart from the cycle of birth and death within the Three Realms. The acquisition of this wisdom must follow the principles of liberation taught by the World-Honored One. Firstly, one must eradicate the view of self, recognizing that the five aggregates and eighteen elements are not the self, are not different from the self, and do not exist within the self. One must also know and recognize that the meditative states of various consciousnesses are also not the self and are not true dharmas. After eradicating the view of self, one only needs to attain the first dhyāna to eradicate craving and hatred. Once afflictions are completely eradicated, one knows how to depart from the Three Realms and how to extinguish one's own five aggregates and eighteen elements at the end of life. This is the realization attained by wisdom-liberated Arhats.

The principle of liberation is this: upon hearing the teachings of the World-Honored One, one first eradicates the view of self. Then, relying on one's own meditation, one eradicates afflictions. At the end of life, one can extinguish one's own five aggregates and enter the remainderless nirvāṇa. Liberation-through-both Arhats possess both wisdom-liberation and concentration-liberation. They have both concentration and wisdom, can enter the samādhi of cessation, can extinguish themselves at will (prematurely relinquishing life), or postpone relinquishing life; their lifespan is under their own control. They are all great Arhats possessing the three clear knowledges (tevijjā) and six supernormal powers (chaḷabhiññā).

From this, it can be seen that wisdom is extremely important for cultivating and realizing the path of liberation in the Hinayāna (Śrāvakayāna). For those cultivating the Mahāyāna path to attain Buddhahood, it is even more crucial. Buddhist practice primarily cultivates wisdom; liberation is attained through wisdom, and Buddhahood is attained through wisdom. However, the growth of wisdom requires concentration (samādhi) as an auxiliary means. Without concentration, it is impossible; shallow concentration is also insufficient. If one does not possess the first dhyāna, one cannot become a Stream-enterer (Srotāpanna) or a Once-returner (Sakṛdāgāmin) or Non-returner (Anāgāmin), nor can one attain liberation. Without the first dhyāna and without eradicating afflictions, one is not a Non-returner. Then, even after awakening (kenshō) in the Mahāyāna, one cannot enter the first bodhisattva ground (bhūmi), cannot become a first-ground bodhisattva, cannot enter the Tathāgata's family, and cannot become a true Buddha-son. If a third-ground bodhisattva does not cultivate the four dhyānas, eight samāpattis, and five supernormal powers (abhijñā), they cannot enter the fourth ground and cannot become a bodhisattva of the fourth ground or higher.

From this perspective, concentration and wisdom are equally important. Therefore, one must know when to cultivate concentration and what concentration to cultivate to aid the path. If concentration is too shallow, one cannot engage in contemplative observation (vipaśyanā) to give rise to wisdom. If concentration is too deep, the mind becomes dull and sunk, unable to engage in contemplative observation, hindering the arising of wisdom. After attaining the fruit of Non-returner or Arhat, if a bodhisattva's resolve is weak and the aspiration for Buddhahood is not strong, they are prone to take the Hinayāna path to the remainderless nirvāṇa. If concentration is too deep, they might inadvertently enter the remainderless nirvāṇa, making it impossible to achieve the Buddha path. Therefore, before attaining the fruit or awakening, cultivating up to the first dhyāna or the dhyāna preceding it (the dhyāna of the stage prior to attainment, *anāgamya*) is sufficient. This also allows for contemplative observation of both Hinayāna and Mahāyāna dharmas, making it easier to give rise to wisdom. When cultivating to the stage of the third bodhisattva ground, one must additionally cultivate the four dhyānas, eight samāpattis, five supernormal powers, and the four immeasurables (apramāṇa) to fulfill the third ground and enter the fourth ground.

To engage in contemplative observation and contemplation of the Dharma principles, one must possess the skill of the dhyāna of the stage prior to attainment. If concentration is insufficient, the mind is easily scattered and cannot engage in contemplative observation, or the observation is shallow and not profound or subtle, and the wisdom gained will not be profound or subtle. If one cultivates concentration without mental activity (unconscious concentration), always dwelling in a state of no mental activity, then one also cannot engage in contemplative observation. Although the physical and mental sensations may be comfortable and afflictions may be subdued, one cannot gain wisdom. Such concentration is unrelated to Buddhist practice. Ancient Chan masters strongly opposed cultivating unconscious concentration, saying it was like sitting in a dark mountain ghost cave, thinking nothing, achieving nothing, having no mind toward affairs and no affairs in mind, accomplishing nothing. Even if one attains supernormal powers, one might just depart at will or be reborn wherever one wishes, achieving nothing substantial. Understanding this principle, we should carefully discern how to cultivate concentration to achieve the fastest and greatest results.

III. Why Does Profound Meditation Enable Great Freedom of Mind?

Meditation (dhyāna) is also called "concentrating the mind in one place" (cittaikāgratā). And by concentrating the mind in one place, there is nothing that cannot be accomplished. Non-Buddhists can concentrate the mind in one place; Arhats and Pratyekabuddhas can concentrate the mind in one place; great bodhisattvas can concentrate the mind in one place; Buddhas can even more so concentrate the mind in one place. All can make the mind attain freedom; all can accordingly act as they wish; all can accomplish corresponding deeds. However, due to differences in the depth of meditation, differences in wisdom, and differences in the capacity of the mind, the degree of mental freedom differs, and the accomplishments achieved also differ.

The general understanding of meditation among ordinary people is that concentration is a kind of bondage, a constraint, binding the body, head, feet, and limbs, restricting the mind's free wandering thoughts. However, if the body is not bound and roams everywhere, its strength is dispersed, and it cannot generate a powerful force to transform and alter all dharmas. If the mind is not restrained and indulges in arbitrary thoughts scattered in all directions, there is no powerful force to command and create all dharmas. Thus, body and mind will forever be constrained by the environment, becoming unfree, let alone attaining great freedom.

In the initial stages of cultivating concentration, the body is indeed bound, and the mind is constrained. But as meditation gradually deepens, the four great elements (mahābhūta) of the body undergo changes, qi and blood flow smoothly, and one feels very comfortable, no longer constrained by the four great elements (earth, water, fire, wind), becoming increasingly light, at ease, and free. Simultaneously, the mind is also no longer bound by the physical body and external objects, becoming increasingly tranquil, joyful, and free, and increasingly powerful.

Which mind attains freedom and liberation? Initially, it is the six consciousnesses (vijñāna). The five sense consciousnesses are no longer bound by the internal and external sense objects of the five dusts (visaya) and thus do not feel pain. The mental consciousness (mano-vijñāna) is no longer constrained by mental objects (dharmadhātu) and thus does not feel afflictions. Gradually, the manas consciousness (kliṣṭa-manas, the defiled mental faculty) is no longer bound by internal and external objects of the physical body and does not randomly grasp at sense objects. It gradually concentrates in one place, its power becomes focused, and mental strength increases. At this point, whatever realm the manas consciousness desires, that realm will manifest. The tathāgatagarbha (Buddha-nature) follows and supports it. The manas consciousness then utilizes the six consciousnesses and the tathāgatagarbha to alter all dharmas and transform the entire world. However, the deeper the meditation, the smaller the functional role of the six consciousnesses becomes. Ultimately, the six consciousnesses may not be used at all. The manas consciousness freely roams heaven and earth, through the ten directions and the three times (past, present, future), unimpeded by any constraint, attaining great freedom. This is liberation.

Therefore, liberation cannot be separated even slightly from meditation, nor from great wisdom. Initially, it also cannot be separated from precepts (śīla). Although precepts initially constrain body and mind, preventing them from being as free and acting as they please as before, that kind of "freedom" and "acting as one pleases" is actually bondage, capable of creating unwholesome karma and bringing about suffering. Once body and mind become accustomed to the precepts and cease creating unwholesome karma, body and mind will no longer feel constrained by the precepts but will feel free at all times and places, no longer sensing the existence or constraint of the precepts.

It is like when traffic rules were first established for left-side driving. Sentient beings, accustomed to acting arbitrarily, walking freely on the left, middle, or right, were unwilling to keep to the left. At that time, they felt constrained by the traffic rules and unfree. Once they became accustomed to the traffic rules, they naturally kept to the left without feeling any constraint at all. Only then did they attain true freedom, which also ensured traffic safety. The so-called "freedom" of not obeying traffic rules was actually bondage, unable to guarantee personal safety.

Regarding all rules and laws, when unaccustomed, they feel like constraints; once accustomed, they feel freeing, without a sense of constraint. Cultivation is about enabling sentient beings to develop good and wholesome habits, thereby changing past bad and unwholesome habits. Good and wholesome habits are a form of liberation; bad and unwholesome habits are bondage and non-liberation, capable of bringing suffering.

Some people are unwilling to accept the Five Precepts, let alone the Bodhisattva Precepts, fearing the constraints of the precepts. However, the Buddha said that precepts bring liberation to sentient beings; they are called "pratimokṣa" (individual liberation) precepts. By upholding one precept, one becomes free regarding that precept, creates one less unwholesome karma, and body and mind attain one kind of liberation. Accustomed to upholding precepts, one no longer feels the existence or restriction of the precepts, nor does one have the conceptual thought of "upholding precepts." This is freedom regarding the precepts; one can act as one wishes without transgressing the boundaries.

Buddhas and bodhisattvas, having upheld the precepts for countless eons, long ago transcended the constraints of precepts. Therefore, Buddhas and bodhisattvas neither "uphold" precepts nor "violate" them. The Buddha is "without precepts," thus the one with the greatest freedom and liberation. Ordinary beings must undergo the stages of receiving and upholding precepts. Once accustomed to the precepts, they too will no longer be bound by them and will be free and liberated like Buddhas and bodhisattvas.

IV. The First Dhyāna Alone Is Not the Sole Condition for Mental Liberation

Merely attaining the first dhyāna is not mental liberation (cetovimutti), nor does it lead to mental liberation. Possessing the first dhyāna can only subdue afflictions; it cannot eradicate them. Therefore, one cannot attain mental liberation. The first dhyāna alone has no necessary connection with liberation. The conditions and standards for mental liberation are the merit and benefit of having eradicated the view of self, plus the first dhyāna. Both are indispensable.

After eradicating the view of self, within the first dhyāna, one can successively eradicate the two afflictions of greed (rāga) and hatred (dveṣa). The mind is then liberated from the greed and hatred of the desire realm (kāmadhātu), no longer bound by these two afflictions. This is the mental liberation of the third fruition saint, the Non-returner (Anāgāmin). However, the ignorance (avidyā) regarding the form realm (rūpadhātu) and formless realm (ārūpyadhātu) remains uneradicated. Once the ignorance and afflictions of the Three Realms are completely eradicated, one becomes the fourth fruition saint, the wisdom-liberated Arhat. Only Mahāyāna bodhisattvas who are third or fourth fruition saints will be qualified in the future to become saints of the first ground (bhūmi) or higher.

Therefore, without cultivating meditation, without any kind of samādhi state, one cannot attain liberation, let alone Buddhahood. Not eradicating the view of self similarly prevents liberation, let alone Buddhahood. These two barriers must be passed before reaching the first ground or the third fruition; they absolutely cannot be circumvented or avoided, no matter what variations of practice one employs. Even if one expounds the entire Tripitaka (Three Baskets) and twelve divisions of scriptures with the utmost eloquence, without passing these two barriers, it has nothing to do with liberation or Buddhahood, nor with genuine realization. No matter how high the verbal wisdom, even as high as the Buddha stage, not a single one of these two barriers can be leaped over; both must be traversed. Otherwise, it is called empty talk and has nothing to do with liberation, nirvāṇa, or Buddhahood.

The condition for mental liberation is possessing a reasonably good foundation of meditative skill. With the manas consciousness (kliṣṭa-manas) in reasonably good meditation, aided by the mental consciousness (mano-vijñāna) performing contemplative observation (vipaśyanā), one realizes the emptiness of the five aggregates. Then, having eradicated the view of self and no longer tenaciously clinging to the physical body, the manas consciousness attains the most preliminary liberation, possessing the merit and benefit of the first fruition (Srotāpanna).

Liberation is actually the liberation of the manas consciousness. It is the manas consciousness that is bound by ignorance (avidyā); it is the manas consciousness that revolves in birth and death. If the ignorance of the manas consciousness is not eliminated, and only the ignorance of the six consciousnesses is eliminated, then at the time of death, the manas consciousness, pulled by ignorance, will continue to sink into the ocean of birth and death suffering. At that time, the six consciousnesses have all vanished without a trace and cannot go to the next life. At that point, whether the mental consciousness has ignorance or not is irrelevant. It is only while the five-aggregate body is alive that a mental consciousness without ignorance can effectively influence the manas consciousness, enabling it to eliminate ignorance. If the mental consciousness has ignorance while the five-aggregate body is alive, it cannot influence the manas consciousness to eliminate its ignorance. The manas consciousness will still act as the master, creating unwholesome actions of body, speech, and mind, leaving seeds for future unwholesome karma, inevitably continuing to suffer the cycle of birth and death.

V. The Four Dhyānas and Eight Samāpattis Alone Cannot Liberate One from the Cycle of Birth and Death

From ancient times to the present, there may have been quite a few people who cultivated and attained the four dhyānas and eight samāpattis. However, the four dhyānas and eight samāpattis alone cannot enable sentient beings to liberate themselves from the cycle of birth and death and attain liberation. This is because they still regard one of the dharmas within the five aggregates as the self and cling to it, thus becoming bound by that clung-to dharma and failing to attain liberation. When the power of concentration diminishes, they fall back, returning to the human realm or the three lower realms. So, how can one truly liberate oneself from birth and death? Only by eradicating the view of self and the clinging to self with the support of reasonably good concentration, thereby realizing the fruit of liberation, can one depart from the cycle of birth and death and attain liberation. There is no other way.

Why do sentient beings strive so diligently to cultivate meditation? It is because they all believe that meditation can enable them to attain liberation. They do not know that eradicating the view of self, eliminating the various notions of "I" within the five aggregates, is the cause for attaining liberation. They do not know that only by extinguishing the "I" of the various perceiving minds can one attain nirvāṇa, liberation, and escape the cycle. Therefore, studying the Buddha Dharma and attaining correct knowledge and views is paramount. Only by guiding practice with the correct principles of the Dharma and practicing accordingly can one achieve success in cultivation.