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

Section Five: Initial Methods for Cultivating Concentration

I. For beginners cultivating concentration, one may choose to exclusively recite one sutra, one mantra, or the Buddha's name from morning till night, without entertaining other thoughts. Over time, the mind will stabilize, concentration will deepen, distractions will cease, and the power of concentration (samādhi) will arise. Practice must involve the simultaneous cultivation of śamatha (calm abiding) and vipaśyanā (insight). One cannot lean solely towards concentration nor solely towards wisdom; concentration and wisdom must be cultivated equally to attain Buddhahood. With concentration but no wisdom, Buddhahood cannot be attained; with wisdom but no concentration, Buddhahood also cannot be attained. When both concentration and wisdom are fully possessed, all Buddhist teachings can be realized. Among Buddhists, some focus solely on theoretical knowledge without cultivating concentration; others focus solely on concentration without studying Buddhist views or contemplating the Dharma. Both approaches are one-sided. If one can combine the cultivation of concentration with the cultivation of wisdom, one can directly realize the Dharma and certainly attain accomplishment.

Engaging in profound contemplation and observation is itself the simultaneous and equal cultivation of concentration and wisdom. If one can concentrate wholeheartedly without distracting thoughts, one may not need to specifically cultivate concentration before attaining the sudden awakening of the mind (seeing the true nature). However, not everyone can achieve this, hence the need to deliberately cultivate concentration. The stillness concentration (samādhi) attained in seated meditation can strengthen and promote concentration during the activities of the five aggregates (form, feeling, perception, mental formations, consciousness). Practice it whenever possible. On the other hand, wise individuals find it easier to cultivate concentration. Knowing inwardly that all phenomena are illusory and having fewer attachments, their concentration practice becomes very smooth and swift. Unconsciously, their mind becomes focused and undistracted—this stems from karmic roots planted in past lives. For those without wisdom, cultivating concentration is more difficult; the mind is too scattered, the tendency for mental proliferation is too strong, because they take everything to be real.

II. The Method of Concentration through Visualizing Interesting Scenes

When cultivating concentration, one can also visualize an interesting scene, pouring all attention into it, forgetting oneself and everything around, and then relinquish that scene. Continuously know that the scene is illusory, not being enticed by it, yet maintaining a unified mind. Entering concentration this way is also very fast. For example, visualize the Western Pure Land of Ultimate Bliss, or visualize the subtle features of a Buddha or Bodhisattva, or visualize oneself gradually transforming into the likeness of a Buddha or Bodhisattva, or visualize oneself gradually ascending and flying to another place, or visualize oneself gradually transforming the living environment, making it increasingly beautiful, or visualize the qi (vital energy) flowing smoothly through the entire Ren meridian, or the Du meridian, or both the Ren and Du meridians, etc. Any visualization beneficial to body and mind can be used. When the mind is directed towards one object, concentration will surely be attained. Or, after adjusting the breath properly, use no method at all; the mind will calm down and enter concentration directly. Or, use methods like observing the breath or counting the breath to quickly settle the mind. In practice, we should constantly pay attention to summarizing experiences and deepening our understanding. This way, we can learn how to cultivate concentration quickly and find the method that suits us best.

III. Solutions for a Mind Full of Scattered Thoughts

If, when we are very familiar with reciting sutras, the Buddha's name, or mantras, we can recite them effortlessly with the mouth, yet the mind is still full of scattered thoughts, then without meditative concentration (dhyāna), we cannot gain the Dharma's benefits. Why is this so, and how to solve this problem? This situation occurs because the conscious mind (manovijñāna) is already very familiar with the content being recited or chanted, and memory is also very good, allowing fluent recitation without the need for deep, detailed examination by the mental faculty (manas). Thus, the mental faculty, having nothing to do, has the energy to grasp at other mental objects (dharmas), and scattered thoughts arise. Reciting while having scattered thoughts prevents the achievement of meditative concentration, and one cannot quietly and deeply contemplate and understand the principles within the sutras. The benefits of practice are then very small.

The solution is: recite and chant slowly, the slower the better. This firmly tethers the mental faculty, leaving it no energy to grasp at other dharmas or generate scattered thoughts. Whether reciting sutras, the Buddha's name, mantras, or prostrating to the Buddha, the speed should be slow. This way, the mental faculty cannot grasp at other dharmas, the mind can stabilize, and one may even attain "single-mindedness without distraction" (ekāgratā). You might as well try it; this is an excellent method with good effects, fast attainment of concentration. It allows the breath to be well-regulated, does not harm the qi, and the body can also be effectively conditioned.

Practice is not about pursuing speed and quantity, but about quality. Quality is samādhi, it is the state of the mind, it is śamatha and concentration. With concentration, contemplation can be deep and subtle, wisdom can arise, and ultimately, the greatest benefit of the Dharma can be attained.

IV. Concentrate the Mind at One Point, and Nothing Remains Unaccomplished

In worldly affairs, there is a saying: "With the mind concentrated at one point, nothing remains unaccomplished." Consider: does the sharp point of an awl penetrate deeper into the ground, or does a flat board penetrate deeper? The answer is certainly the awl point penetrates deeper. Cultivating concentration follows this principle: the mind abides in one object, mental energy is unified and undispersed, the concentrated mind penetrates deeply, and through subtle contemplation of one principle, its meaning is penetrated, thereby giving rise to wisdom. Without concentration, the mind is like that wooden board—broad in area, force dispersed—unable to penetrate deeply into the earth. Cultivating concentration means focusing the mind on one point, concentrating energy; only then can nothing remain unaccomplished.

There is a special case in concentration practice that proves that with a single-pointed, deeply concentrated mind, one can realize the Dharma and attain wisdom. The Buddha Śākyamuni had a disciple named Śuddhipanthaka (Zhouli Pantuojia in Chinese). Due to karmic retribution from past lives, he was extremely dull-witted—whatever he learned later, he forgot what came before; learning one sentence, he forgot the previous one. Seeing his dullness, the World-Honored One, moved by compassion, taught him to recite two words: "broom" (掃帚). Śuddhipanthaka recited "broom" constantly in his mind no matter what he was doing. Eventually, his mind became pure and calm. He was able to contemplate the principles of the Hīnayāna in concentration and finally attained the fourth fruition of arhatship. Śuddhipanthaka recited "broom" without distracting thoughts; with this power of concentration, he contemplated the principles of the Dharma taught by the World-Honored One and attained the fruition. Therefore, in our cultivation of concentration, we should also abide the mind in one object, focus the mind on one thought. Persisting long-term and diligently, the power of concentration will arise, and finally, contemplative practice will succeed. This one object, this one thought, can be one Buddha's name, one mantra, or one short sutra. Whatever one is doing, let it be the sutra, mantra, or Buddha recitation in the mind. Casting aside greed and attachment to the human world, the power of concentration will surely arise.

V. How to Make Pure Thoughts Skillful and Continuous

While walking, standing, sitting, lying down, or doing things, one can have pure thoughts (Buddha-recitation, etc.), but a "pure thought" is not a single thought; there are at least two thoughts, three is normal. To have concentration, whatever one is doing, there must be a primary thought—a focal point. Maintaining this primary thought without losing it is meditation (dhyāna). Other thoughts can be held lightly. This indeed requires some skill. One can practice it as a fixed course of training. Once familiar, the mind becomes relaxed and effortless. It doesn't require much technique. By lessening attachment to worldly dharmas, pure thoughts can be maintained. The mental faculty (manas) takes this thought as primary, diverts little attention to other dharmas, and consciousness (manovijñāna) accordingly stabilizes on this thought. Attention to other matters becomes minimal and slight. In daily life, reduce interests; treat unimportant matters with a mindset of just dealing with them.