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

Section Two: The Practice Method of Moving Meditation

So-called moving meditation refers to maintaining single-minded concentration within the bodily, verbal, and mental activities of the coming and going of the five aggregates, thereby attaining sufficient meditative power (dhyāna) for contemplating and investigating reality (guānxíng). This is a practice method that equally upholds concentration (śamatha) and wisdom (vipaśyanā), simultaneously applying calming and insight. It serves as a preliminary expedient means for contemplation (cānchán) and realization.

There are many methods for practicing moving meditation, all fundamentally aimed at gathering the mind (cittasaṃgraha), achieving the goal of single-minded concentration and focused dedication. For instance, the Mahāsatipaṭṭhāna Sūtra taught by the Buddha is the standard model for moving meditation. Particularly, the contemplation of mindfulness of the body (kāyānupassanā) is the foundational practice method for moving meditation. This method must be mastered, striving to achieve the ability to concentrate the mind at any time, gathering the mind so it does not scatter. With this meditative power, one can contemplate and investigate the Dharma anytime, anywhere. When conditions are sufficient, one can attain the fruits (phala) and achieve enlightenment (bodhi), gaining wisdom (prajñā). Using the Mahāsatipaṭṭhāna Sūtra as a benchmark, we can establish many similar expedient methods to guide practitioners into the stage of genuine practice, enabling them to realize the Dharma through direct experience and reap boundless benefits.

Among these methods, seated prostration is relatively simple and suitable for beginners. If, during seated prostration, the mind can achieve single-pointed concentration and maintain a clear awareness (knowing faculty) within, one gains a certain capacity for introspection and vigilance regarding the activities of one's own five aggregates. Subsequently, amidst coming and going, one can constantly maintain this clear awareness within the mind. When meditative power is sufficient, one can replace this awareness with the topic (huàtóu) for contemplation, turning it into observing and investigating the topic (kàn huàtóu and cān huàtóu). This marks the beginning of formal contemplation.

I. Method for Regulating Breath Before Sitting

Deep breathing is a method that can quickly calm the body and mind. Before sitting, one must regulate the breath. Once the breath is regulated and the qi (vital energy) flows to the dantian (elixir field), not only does the body become healthy, but distracting thoughts also diminish. When qi reaches the dantian, if a thought arises, it feels extremely taxing on the mind, causing one to be unwilling to indulge in deluded thinking; thus, the mind becomes tranquil. The practice method is as follows:

After sitting cross-legged, first exhale, expelling all turbid qi completely, starting from the abdomen. After exhaling completely, the abdomen should be sunken. Pause briefly, then begin to inhale. Inhale exclusively through the nose, not the mouth. Inhalation should be long and slow, very slow and long, very slow and long. Continuously visualize the qi flowing gently from the nasal cavity, trachea, lungs, and chest cavity down to the dantian in the abdomen. Although initially the qi may not actually reach the dantian, one should still visualize it this way, as it aids the downward flow of qi, helps open the Conception Vessel (Ren Mai), and unblocks the internal organs. After inhaling fully, the abdomen should be expanded. Pause briefly, then slowly exhale through the mouth. Exhalation should also be somewhat slow. After exhaling completely, close the mouth, pause briefly, and then repeat the inhalation and exhalation process.

Note: The inhalation period should be long. The longer the time, the more concentrated the attention, the more tranquil the mind, and the easier the flow of qi channels. The qi must be inhaled all the way down to the dantian in the abdomen. If the qi channels truly reach the dantian, at that point, one finds it impossible to generate distracting thoughts because generating deluded thoughts is very taxing. Thinking about a mundane matter feels extremely, extremely tiring, so one naturally stops thinking. At this time, the mind is tranquil, fundamentally free from afflictions (kleśa), and incapable of producing any unwholesome thoughts.

After regulating the breath, proceed to practice seated prostration. This way, entering meditative absorption (dhyāna) will be deeper and faster, and both body and mind will be at ease. If seated meditation for concentration is practiced well, the entire day will be very pleasant physically and mentally. Then, by practicing meditation within activities, concentration in motion (moving samādhi) becomes easier to generate and maintain. Practicing concentration should combine stillness and motion, allowing them to complement and mutually benefit each other. One should not emphasize only concentration in motion while neglecting concentration in stillness. Concentration in motion without the nourishment of concentration in stillness is unreliable and easily scattered. One must practice by combining stillness and motion; the concentration attained this way will be stable and capable of deepening. Everyone should practice this diligently.

II. Seated Prostration

If, when sitting in meditation, one's waist and legs have not yet been subdued, causing backache and leg pain after sitting for a while, and the mind consequently becomes scattered or dull, then here is a method to subdue the waist and legs: seated cross-legged prostration.

1. Benefits of Practicing Seated Prostration

The reason for practicing this method is that when we first sit down for meditation, the mind is very scattered. To overcome mental scattering and dullness, one can practice the action of prostrating while seated cross-legged before sitting meditation or contemplation. Practicing this action can both concentrate the mind and regulate the physical body (rūpakāya). During prostration, focus all mental attention on the action of prostration without looking elsewhere; thus, the mind becomes concentrated, single-pointed, clear, refreshed, and thinking becomes sharp.

Why does it regulate the physical body? Because when you sit with legs crossed and slowly stretch your back while prostrating on the seat, the two tendons in the back are forcibly stretched straight. Once these tendons are stretched open and straightened, the body becomes more supple, aiding the flow of qi channels along the Governing Vessel (Du Mai) in the back, making it easier to open this meridian. When the Governing Vessel is opened, the flow of qi becomes unobstructed, and at this time, attaining concentration becomes easier. Seated prostration should be performed slowly, very slowly, to subdue the mind, enabling it to achieve single-pointedness, clarity, and tranquility, free from both scattering and dullness.

2. Specific Method for Cross-legged Prostration

Step One: Cross-legged Breath Regulation: Prepare a relatively large prostration cushion. After sitting down, cross the legs, sit upright, regulate the breath, and relax the body. Legs need not be in full lotus; half-lotus or informal cross-legged position is acceptable—do not be rigid about the form. Then regulate the breath: exhale first, then inhale, expelling all stale air, allowing the mind to become empty and clear. Whether exhaling or inhaling, the inner mind must know, remaining clear and lucid.

Step Two: Prostration Action: The prostration action should be as complex as possible to train one's power of concentration and effectively enhance meditative power. After regulating the breath for a short while, feeling the breath is even, stale air is expelled, and the mind is clear, place the palms together (añjali mudrā), eyes looking forward at a 45-degree angle. Then extend the right hand to the front of the body, placing it in the exact center of the prostration cushion. Once placed, extend the left hand out slowly towards the front-left of the body, placing it on the cushion. Finally, slowly move the right hand to the front-right, placing it on the cushion, so both hands are aligned, arms straight. At this point, lift the head and exhale the air from the chest through the mouth. After exhaling completely, slowly bend the waist down, placing the forehead on the cushion between the two hands.

At this moment, the entire body lies flat on the cushion, and the two tendons in the back are fully stretched. Stretching the tendons has many benefits for the body: the body expands and does not contract, feeling relaxed and at ease. It also regulates the internal organs, expels illnesses, and benefits physical health and longevity. Because when the tendons inside the body contract, the body becomes stiff, movement becomes inconvenient, and illness and pain easily arise. When tendons are stretched, the body becomes soft, qi channels flow smoothly, pathogenic qi is gradually expelled, and the body becomes healthy. During the practice of the action, regardless of the posture or state of the physical body, the inner mind must know, remaining clear and single-pointed.

Step Three: Turning Palms and Exhaling: After the head touches down, slowly clench the hands into fists—turn the palms—extend them, palms facing upwards, pause for a moment, then slowly clench fists again—turn palms—extend hands; after turning, palms should face downwards, hands placed flat and straight on the cushion. Then lift the head and straighten the torso, simultaneously exhaling the stale air from the chest cavity again. While exhaling, the qi rushes from the dantian in the abdomen up to the chest cavity, then to the shoulders. At this time, both shoulders will feel very comfortable, the mind becomes calm, and distracting thoughts decrease. Regardless of the body's posture, where the qi channels are flowing, or the state of the internal organs, the inner mind must know, maintaining awareness and wakefulness.

Step Four: Withdrawing Hands and Straightening Torso: After lifting the head and exhaling once, withdraw the right hand, placing it on the cushion in front of the legs, parallel to them. Then lift the left hand little by little, slowly bringing it back to the front of the chest; the body should slowly follow and straighten up. Finally, bring the right hand placed in the center front back up, then place palms together (añjali mudrā), and slowly sit the body upright, returning to the original position. This completes one full cycle of seated prostration. Throughout this process, regardless of the body's posture, where the qi channels are flowing, or the sensations in the internal organs, the inner mind must know, clear and not confused.

III. Precautions

During this practice, pay attention to the following points:

1. Maintain mental concentration and clarity of mind. Focus the mind's attention on the operation of the entire body; be clear and aware of every single action. In this way, there is constantly a "knowing" within, a function of observation (guānzhào). Thoughts become single-pointed and concentrated, meditative power arises, and there are no other distracting thoughts in the mind; thus, it does not scatter. In the future, when this "knowing" and the object of observation are transformed into the topic for contemplation (huàtóu), one can begin contemplation.

2. Actions should be slow and expansive; the mind should continuously follow each movement. The entire prostration action should be performed very slowly, like practicing judo or yoga; do not let attention wander. Completing one full action should take half a minute or longer. The longer the time, the slower the action, the more concentrated the attention, the more tranquil the mind, the better the stretching effect on the two back tendons, the more fully the legs are pressed, and the smoother the circulation of qi and blood throughout the body. This aids the flow of qi channels and the opening of the channels in the legs, making the legs supple and improving overall blood circulation. The flow of qi channels promotes physical health, comfort, mental joy, and the mind naturally becomes tranquil, concentrated without scattering, and free from dullness. The slower the action, the more concentrated the attention, and the easier it is for meditative power to arise.

3. Before performing the second action, regulate the breath again. Once it is even, slowly prostrate down again. Each time the head is lifted, exhale outwards. While exhaling, guide the qi to the chest cavity and throughout the shoulders. The body feels light and buoyant, comfortable, and concentration is attained quickly. Persist in practicing for a period of time, and the legs will gradually become supple. Simultaneously, the waist and back also become supple, the body healthy, the mood joyful, afflictions slight, and meditative absorption (dhyāna) easily arises. Compared to forcefully sitting cross-legged, this method yields better results. Everyone should practice it diligently.

4. Each practice session should last between ten minutes to half an hour. If the practice time can be extended, serving as a foundation and preliminary expedient for meditative absorption, that would be even better. After practice, because the physical body is relatively comfortable, the mind is tranquil and unscattered, and distracting thoughts are few, one can proceed freely afterwards. One can continue sitting quietly, reciting the Buddha's name, contemplating the Dharma, or practicing insight meditation (guānxíng). Subsequently, during daily physical activities, one should also train to maintain awareness, knowing the state of one's physical body, its movements, constantly vigilant and introspective. With this, the mind becomes single-pointed, meditative power increases, the inner mind is free from worry, body and mind are light, at ease, joyful, responsive, and thinking is sharp.

IV. Benefits of Seated Prostration

When practicing seated meditation cross-legged, first arrange the legs properly and perform seated prostration; the actions must be extremely slow. The body forcibly presses down on the legs, making it easier for qi channels to pass through them. Once the qi channels pass through, the legs become supple. Practicing prostration this way, because the attention is on the prostration actions and not on the legs, one does not feel the leg pain. Originally, your conscious attention was on the legs. During seated prostration, you transfer all attention to each prostration action. Once the attention shifts, you no longer feel the leg pain. Because the legs are forcibly pressed down and cannot move, the mind also becomes stable, qi channels pass through faster, the legs become supple more quickly, and gradually the pain ceases. The waist is similar. When you forcibly perform seated prostration, you cannot feel the waist pain either. Through continuous prostration, the qi channels open, the waist becomes supple, and the entire body will become supple. Afterwards, when you sit in meditation again, the body will not suffer, legs won't hurt, waist won't hurt, and sitting time can be extended.

During seated prostration, prostrate slowly, very slowly, tying all attention to the prostration actions. The slower, the better; the slower, the better. Concentrating attention on the prostration actions causes the mind to become concentrated and unscattered, without random thoughts. Once the mind quiets down, qi channels flow, the body feels comfortable, body and mind are subdued, and during seated meditation, the mind quiets easily. Using this practice to tame the legs, tame the waist and body, and subdue one's scattered mind is highly effective. During prostration, pressing the entire body against the cushion fully stretches the two tendons in the back, expanding the body. This facilitates the flow of qi channels through the Governing Vessel (Du Mai) at the back. Once the qi channels move, pathogenic qi is easily expelled, and the body becomes healthy.

During seated prostration, the body's slow movements induce the qi channels to flow along their proper pathways within the body, continuously opening the body's acupoints and channels, making the body pliant and healthy, eliminating pain and hidden ailments. Thus, when tendons are stretched, the body becomes light and supple, the mind tranquil. Stretched tendons remove many illnesses and also benefit longevity. The method of seated prostration shares the same principle as practicing judo or yoga: both allow the physical body to become relaxed and supple, the mental state gentle, thereby promoting physical health and longevity. When you perform seated prostration, you can stretch open the two tendons in the back. Prostrating slowly allows for more precise stretching; the slower, the more thorough the stretch, the longer the tendons become, and once lengthened, the body becomes supple. If the body is never exercised or moved, it becomes stiff. So-called stiffness is essentially shortened tendons. Shortened tendons restrict bodily functions, leading to lack of vitality.

When performing seated prostration, not only are the back tendons stretched, but also the neck tendons are extended, followed by the tendons in the buttocks, and then the tendons in both legs are stretched open. Once the tendons are stretched, the legs become supple, and the waist becomes supple. When starting to sit, the body may be stiff because the tendons are all contracted and not stretched open, hence the pain during sitting. Persist in practicing for a period, and it will improve. Especially as one ages slightly, it is even more important to cultivate body and mind. The tendons in all parts of the body need to be stretched; then the body becomes supple and vital, the mind quiets easily, and while subduing the body, the mind is gradually subdued as well.

Within prostration, the state of mind is crucial. The mind concentrates on each prostration action; internally, there is constantly a "knowing," aware of what one is currently doing, clearly and distinctly, without distracting thoughts. Then, during walking, standing, sitting, and lying down, maintain this "knowing" without letting go, single-mindedly undisturbed. When concentration in motion (moving samādhi) becomes firm, one can begin investigating the topic (cān huàtóu). Replace the object of the inner "knowing" with a phrase serving as the topic (huàtóu), suspending it in the mind. Carry this topic during all activities. When doubt arises, one can investigate the topic, and one day, the mind will be illumined and enlightenment attained. This is a very important method for cultivating concentration, named Moving Meditation (Dòngchán). May it benefit everyone, enabling early realization of the Way.