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

Section Five: Prerequisites for Chan Practice and Enlightenment

I. The Six Paramitas Are the Foundation for Chan Practice

Sudden enlightenment is predicated upon gradual cultivation. Anyone who experiences sudden enlightenment must undergo a process of gradual cultivation, whether long or short. Without gradual cultivation, there is no sudden enlightenment. To attain sudden enlightenment, one must solidify the foundation. The six paramitas of a Bodhisattva are the foundation and prerequisite. To become a Bodhisattva, one must possess the corresponding qualifications; one does not become a Bodhisattva without cause. Resolving the great matter of life and death accumulated over countless kalpas is no simple feat; it necessarily requires paying the corresponding price.

Once these conditions are met, sudden enlightenment is assured, for enlightenment has no quota limit. Good things in the mundane world are finite; perhaps one needs to resort to opportunism or backdoor methods to achieve them. The Dharma of awakening the mind and realizing the truth does not operate this way. Whoever meets the conditions can attain enlightenment; others cannot prevent it. Therefore, one must diligently cultivate oneself, perfect oneself, drawing closer and closer to the sages and worthies, until finally entering their ranks.

Many Buddhists today exhibit an impatient temperament. They neglect laying the foundation, do not cultivate the six paramitas, directly engage in Chan practice, and immediately seek enlightenment. The mindset of many is like wanting only the seventh floor of a building, discarding the first and second. The World-Honored One repeatedly taught the six paramitas of a Bodhisattva, emphasizing that merit and virtue (punya) and precepts (sila) are extremely important, and the subduing of one's nature is also crucial. Yet, Buddhists disregard these, seeking only the ultimate prajna wisdom, which is impossible to attain. The acquisition of wisdom requires certain prerequisites: merit and virtue must be sufficient, precepts must be upheld, so that concentration (samadhi) can be complete, and only then can wisdom (prajna) arise.

We cannot focus solely on rational practice and wisdom practice while neglecting the foundational merit, virtue, and precepts. Such practice cannot yield accomplishment. We must have faith in and accept the Buddha's words; what the Buddha instructs us to do, we must strive to accomplish. Taking refuge, receiving precepts, upholding precepts, and subduing one's nature are all very important. One cannot discard these conditions and expect to directly attain the fruit. A person heavily defiled by worldly attachments cannot become a sage. The gap between a practitioner and a sage cannot be too large. Therefore, one should uphold the Five Precepts, the Eight Precepts (Uposatha), and the Bodhisattva Precepts. Only when the mind slightly detaches from worldly dharmas can one realize the truth and enter the ranks of sages.

II. Accumulate Sufficient Merit Before Practicing Chan

Buddhist practice should not rush into Chan meditation seeking enlightenment. If many foundational elements are lacking, if the provisions of the merit path are insufficient, if the six paramitas of a Bodhisattva are not well-cultivated, one should temporarily refrain from Chan practice. Attempting it would only involve the conscious mind speculating and conjecturing, unable to penetrate the truth. Beginners in Buddhism should focus on the practice of accumulating merit. Cultivate much merit so that precepts, concentration, and wisdom can be perfected. Only then, when practicing Chan, will success come easily, and enlightenment will be readily attainable. If merit is insufficient, one will falter during practice, hindered by various karmic obstacles, either regressing or remaining stagnant.

Some young people possess sharp intellect but do not cultivate merit. No matter how clever they are, they cannot progress, and many lose their Bodhicitta. Conversely, some older people, feeling their remaining life is short, practice diligently and vigorously, actively engage in giving (dana), and accumulate merit. Though they may be slower and have poor memory, they persist in practice, and their wisdom grows. We must not underestimate merit cultivation, thinking it unimportant. In fact, it is crucial and the first crucial step in practice. When your merit is sufficient, your karmic creditors cannot affect you; they cannot obstruct you at all, and you will not be easily hindered by karmic obstacles.

Accumulating merit is not easy. The habitual tendencies accumulated over many lives and kalpas are powerful; the psychological force of stinginess and greed is strong, making it hard to part with one's wealth and give it away. Therefore, one should usually pay attention not to waste merit needlessly or minimize its consumption, living a life of fewer enjoyments in the mundane world. More importantly, avoid actions that diminish merit. Strive to give more to others, not letting others give to you. Respect others, do not look down upon or scorn them. Do not seek to dominate every situation. Do not seek others' respect and flattery. Speak gentle, harmonious words to people. Do things for others without seeking repayment. Especially, do not cause parents and teachers distress, do not make them expend extra effort. Strive to be filial to parents and teachers; this yields merit abundantly and swiftly.

The greatest and fastest way to cultivate and gain merit is to make offerings to the Buddha; one should persist in daily offerings. All vegetarian food, whether raw or cooked, can be offered. New clothes, bedding, various vegetables, fruits, grains, oil, rice, and flour can all be offered. Prostrating to the Buddha is also an excellent method to accumulate merit. Reciting sutras, sitting in meditation to cultivate concentration are also ways to cultivate merit. We should cultivate merit in all aspects. Cultivate the merit of giving: the giving of wealth and material goods, the giving of fearlessness by helping sentient beings. Dharma giving: even if one has not attained much realization in the Dharma yet, one can choose Buddhist sutras, introduce them to others, post them online, or disseminate any recognized correct and beneficial Dharma teachings online to promote them to others. One can introduce fellow practitioners to learn the correct Dharma. If others benefit, one's own merit increases. When others gain Dharma benefits because of you, your own merit increases. Conversely, obstructing others from hearing the Dharma diminishes one's own merit and results in negative karmic retribution in future lives.

III. Severing the View of Self Before Chan Practice Is Most Effort-Efficient

To investigate the Tathagatagarbha, it is best to first cultivate sufficient concentration. This way, doubt can arise regarding all activities of the five aggregates. When concentration is insufficient, the illusory nature of the five aggregates is not thoroughly observed, the view of self is not severed, the essential nature of the Tathagatagarbha cannot be clearly contemplated, and doubt is not easily aroused. The key point is that the principle of the five aggregates being illusory is not thoroughly penetrated. If the mind does not negate all activities of the five aggregates, it will consider them naturally existing and self-evident. Then, one cannot doubt the source of the five aggregates' dynamism, nor observe how the five aggregates manifest, and thus cannot investigate or seek the Tathagatagarbha coexisting with the five aggregates. If the foundation of the Hinayana is solid, the view of self is severed, and one need not deliberately arouse doubt. With concentration that focuses the mind in one place, doubt naturally arises. Then, investigating the Tathagatagarbha becomes easy and one can readily attain realization.

When severing the view of self, one must observe the illusory nature of one's entire five aggregates during walking, standing, sitting, lying down, speaking, laughing, and conversing; observe the illusory nature of the physical body and the illusory nature of the conscious mind. Although intellectually, theoretically, one knows the body is not the self, the six consciousnesses and the sovereign consciousness are not the self, and the self is formless and markless, the manas (seventh consciousness) has not yet acknowledged this. Although the conscious mind (sixth consciousness) knows it is illusory, it has no actual decisive function. The one in charge is still the manas; the creation of bodily, verbal, and mental actions is still dictated by the manas. As the manas does not know the truth, the inner mind still takes the conscious mind as the self, regards the subtle functional roles of the five sense consciousnesses and the mental consciousness as real and indestructible, and regards its own sovereign nature as real and indestructible. Practicing Chan under such circumstances becomes extremely laborious.

To truly sever the view of self, one must enter deep concentration (dhyana), then contemplate meticulously, repeatedly perfuming the manas, enabling it to know that the self composed of the five aggregates is indeed illusory and unreal. When conditions ripen, the manas will acknowledge that the functional roles of the five aggregates are not real, not the self. At that time, a great transformation occurs within the mind. Afterwards, when investigating to seek the true mind, the Tathagatagarbha, realization becomes relatively easier.

Severing the view of self before practicing Chan makes the investigation much easier. Only after the five aggregates are thoroughly "dead" can doubt arise. Practicing Chan with doubt leads to swift realization. If concentration is insufficient, doubt cannot arise; if wisdom is insufficient, doubt cannot arise. Regularly examine whether the direction of one's effort is correct, whether the methods are suitable, what is still lacking in the six paramitas, then find ways to perfect the six paramitas of a Bodhisattva. One will then surely become a true Mahayana Bodhisattva.

Usually, examine how much of the six paramitas one has already fulfilled, what is still lacking, and diligently strive to supplement the deficient conditions, striving to perfect them. Also, examine one's own mental nature and vows—how much the mind's capacity has expanded, how much one's vision has broadened. The content we need to cultivate is indeed vast. Each aspect must be cultivated steadily, step by step, with practical application. This way, one can imperceptibly advance layer by layer, becoming a Bodhisattva of true Mahayana meaning. One who can genuinely feel compassion for sentient beings is certainly a true Bodhisattva. A true Bodhisattva is necessarily a Bodhisattva of true meaning. Therefore, the hallmark of a Bodhisattva, in summary, is loving-kindness, compassion, sympathetic joy, and equanimity (maitri, karuna, mudita, upeksa). This is the most fundamental standard of a Bodhisattva.

IV. Severing the View of Self Is Necessary to Touch and Realize the Tathagatagarbha

Before touching and realizing the Tathagatagarbha, the stages of heat (usmagata), summit (murdhana), patience (ksanti), and supreme worldly dharmas (laukikagra-dharma) first appear. Heat, summit, patience, and supreme worldly dharmas refer to the process of gradually negating the five aggregates as the self through investigating the Tathagatagarbha or studying the principle of the non-self of the five aggregates in the Agama sutras. Wisdom gradually becomes clear and bright, finally leading to complete acceptance that the five aggregates are neither the self nor different from the self. The view of self is severed, transcending ordinary worldlings, and one becomes the foremost person in the world. Only after completely negating the five aggregates, negating the seven consciousnesses as the self, negating the six sense bases, six sense objects, and six consciousnesses, can one realize the true self, thereby awakening the mind and realizing the truth. Past Chan Patriarchs said: "Beat the five aggregates to death, then I will allow your Dharmakaya to come alive." This means exactly that. Only after first negating the reality of the five aggregates and severing the view of self that takes the five aggregates as the self, can the pure and true Dharmakaya vividly manifest in the mind, instantly recognized as the self-nature, the Tathagatagarbha, the Dharmakaya. After this death and life, the foundation for Buddhahood is established.

Although the interval between them might be extremely short, even finding the Tathagatagarbha in the instant of negating the five aggregates, it still occurs after severing the view of self. Generally, people say that the view of self is severed at the time of realizing the mind or afterwards. However, in reality, without negating the five aggregates and the seven consciousnesses, one cannot realize the Tathagatagarbha, because the fog of the five aggregates and seven consciousnesses obscures the manifestation of the Tathagatagarbha; the false and true are mixed, and one cannot yet distinguish them. Once the view of self is severed and the false is negated, the true leaps forth, and the Tathagatagarbha is realized. If the false five aggregates are not negated, the eye of wisdom cannot arise, and one cannot recognize the Tathagatagarbha. One must continue investigating until the view of self is severed, then one can find the Tathagatagarbha, which is not within the five aggregates or eighteen elements (dhatus). Perhaps this happens in an instant.

V. The Prerequisites for "The Bottom Falling Out"

In the past, Chan practitioners, upon investigating and finding the eighth consciousness (Alayavijnana) and realizing the truth, would say "the bottom falls out." What is the bucket? In the Shurangama Sutra, the Buddha likened the human body to a bucket of flesh, shaped like a bucket. Sentient beings take this bucket of flesh as themselves, as a real, existing, indestructible self. When a Chan practitioner realizes the eighth consciousness, they know the eighth consciousness is real, never disappearing, the true self. The five-aggregate body is merely a false shell manifested by the eighth consciousness, not real, not the self, yet not different from the eighth consciousness, which is the self. Thus, they no longer regard the five aggregates as the self, negate the five-aggregate body as the bucket of flesh, and shed the burden of the five aggregates. At this point, body and mind are both empty, and one experiences supreme lightness and ease. This is metaphorically described as the bottom falling out.

The prerequisite for the bottom falling out is: precepts, concentration, and wisdom must be complete; merit must be sufficient; the six paramitas must be cultivated; the provisions for entering the path must be complete. Only when the time and conditions are ripe can the bottom fall out. At this time, one simultaneously attains the Hinayana fruit of Stream-enterer (Srotapanna), severing the three fetters (samyojana), and never falls into the three evil destinies again. This is because the Hinayana Stream-enterer realizes that the five aggregates and eighteen elements are suffering, empty, impermanent, and without self. Upon realizing the eighth consciousness, one also knows the five aggregates and eighteen elements are not the self, being illusory, empty, and unreal. Therefore, attaining the Mahayana fruit simultaneously bestows the Hinayana fruit, but attaining the Hinayana fruit does not necessarily mean attaining the Mahayana fruit. This illustrates the principle that the Mahayana Dharma encompasses the Hinayana Dharma.

VI. Only When the Six Paramitas Are Fulfilled Can One Attain Enlightenment While Reciting the Buddha's Name

The mind reciting the Buddha's name has two aspects: one is the true mind, the other is the deluded mind. The two operate together in harmony for us to recite the Buddha's name. Within this practice of reciting the Buddha's name, we can find the true mind, the eighth consciousness, thereby awakening the mind, realizing the truth, and attaining prajna wisdom. If what is found is the deluded mind, that is mistaken enlightenment. Most people mistakenly recognize the deluded mind as the true mind because their merit, concentration, wisdom, and provisions are insufficient. Thus, it is impossible to find the true mind; one can only mistake the false for the true.

In the present moment of thought, the true mind and the deluded mind are also operating together. Within any dharma of the five aggregates, the true and the false operate together. For example, the eye seeing form, the ear hearing sound, the nose smelling fragrance, the tongue tasting flavor, the body feeling touch, the mind cognizing dharmas—at the six sense doors, the true and the false always operate together; there is always the true and the false. Most people can only recognize the deluded mind and cannot yet recognize the true mind. Because the deluded mind is easy to find; it doesn't require much merit, concentration, wisdom, or extensive practice to know it. Therefore, those with mistaken enlightenment are as numerous as the mountains and fields, while those with true enlightenment are extremely few.

When reciting the Buddha's name, the eight consciousnesses operate together—seven deluded consciousnesses and one true consciousness. If the conditions of the six paramitas are not met, one will mistake the deluded mind during recitation for the true mind to uphold. What are the consequences? Anyone practicing any Dharma door cannot deviate from the Dharma gate of realization taught by the Buddha. No matter how one practices, to attain realization, the conditions of the six paramitas must be fulfilled. These six paramitas cannot be bypassed by anyone. Even after being reborn in the Pure Land of Ultimate Bliss, when the lotus flower blooms and one sees the Buddha, realizing the unborn (anutpattikadharmakshanti), one must still fulfill these six paramitas. Otherwise, the flower will not bloom, and one cannot see the Buddha, hear the Dharma, or realize the unborn. The Buddhadharma in all ten directions is the same: reaching certain conditions corresponds to certain stages of fruition; failing to reach them means one is not a Bodhisattva of that stage.

Regarding the true meaning of the Dharma, how much do Buddhists know unconsciously, and how much is mistaken knowledge and understanding? Given the current level of sentient beings' understanding of the Dharma, even if a true Patriarch from the past were to return and expound the true principles of the Buddhadharma, it would be difficult for sentient beings to accept it with faith. The reason sentient beings are willing to acknowledge the teachings of past Patriarchs and great masters is because they already have fame and status; it is not that sentient beings themselves truly understand the Dharma taught by the Patriarchs and great masters. If they returned now without fame, they would still be utterly rejected.

Sentient beings can only recognize the magnitude of fame; they do not understand the true Dharma. This is a widespread phenomenon today. If sentient beings truly had faith in and accepted the Buddhadharma of the Patriarchs and great masters, they would not be as they are now. Holding the books of Patriarchs and great masters to read—how much of the true meaning is actually understood? When one truly understands, one is not far from enlightenment. Not understanding indicates one is still in the stage of blind faith, devotional faith, or reverential faith, not correct faith (saddha). Cultivating to the level of correct faith is extremely difficult.

VII. Several Conditions Needed for Chan Practice

So-called Chan practice means observing, practicing, contemplating, and investigating the Tathagatagarbha to realize the true suchness of Buddha-nature. Practicing Chan is like the principle of finding a person. To find a person, one must first know this person or have a photograph, knowing what this person looks like in one's mind, to have a possibility of finding them. Secondly, one must know where to look. If the search is aimless and blind, like fishing for a needle in the ocean, hope is certainly slim. One must also understand clearly all the places this person might appear, where they might hide, where there are secret passages or mechanisms. Thirdly, one needs appropriate means of transportation, time, and travel expenses. One must also have the discernment to recognize this person; otherwise, even if meeting face to face, one would not know them. The best and most reliable way is to have someone who has seen that person and knows the place to lead the way; this is the fastest path. Therefore, finding one person is not easy, let alone the true suchness of Buddha-nature, which we have never known or been aware of since beginningless time—this is even more difficult.

Therefore, for Chan practice, one must solidify the foundation; all necessary conditions should be met. Building the foundation means cultivating the six paramitas. Missing even one paramita prevents realization, and Chan practice will lack power. Comparing it to the method of finding a person, Chan practice seeking the true mind, the Tathagatagarbha, also requires several steps.

First, understand the essential nature of the Tathagatagarbha. Study the Mahaprajnaparamita Sutras like the Heart Sutra and the Diamond Sutra, etc., to possess correct knowledge and views. Only then can one begin the search for the Tathagatagarbha.

Secondly, know where the Tathagatagarbha manifests. Through studying prajna, understand that it manifests within the various activities of the five aggregates, within the contact of the six sense bases with the six sense objects. As it is said, "Conditions for birth are everywhere; everywhere there are conditions for birth." Wherever false dharmas appear, the Tathagatagarbha manifests. The birth of every dharma is a union of the true and the false. The point where the true and false unite is a crucial place for observation. This knowledge and view must be acquired; it is extremely key.

Furthermore, since the Tathagatagarbha manifests within the activities of the five aggregates, one must also clearly understand the nature of the five aggregates. The seven consciousnesses applied to the physical body constitute the five aggregates; thus, the seven consciousnesses are key, and their nature must also be understood. This way, one can clearly discern the true dharma and the false dharma. When the true and false unite, one can find the true dharma within the various false dharmas of the five aggregates.

All these constitute correct knowledge and views. With correct knowledge and views, one also needs merit and corresponding concentration to investigate. Most importantly, one needs the guidance and help of a good knowing advisor (kalyana mitra) to avoid taking wrong paths and working blindly. To have sufficient concentration, upholding precepts and practicing patience (ksanti) are prerequisites; one must also possess a mind of diligent cultivation. These are the general content and conditions of the six paramitas. The specific content requires one to carefully consult the sutras, contemplate deeply, and then put them into practice. Finally, one must wait for the time and conditions to ripen before finding the eighth consciousness, the Tathagatagarbha, thereby awakening the mind and realizing the truth. Therefore, fulfilling the conditions to be a Bodhisattva is the direction we should strive towards now and the starting point for practice. Practice cannot be rushed; one must proceed step by step, one stage at a time. If the strength of the feet is insufficient, one cannot run. The mentality of seeking quick success and immediate profit must be overcome.

VIII. Only When Bodhisattva Conditions Are Fulfilled Can One Attain Enlightenment

Investigating the hua tou (critical phrase), if penetrated, leads to awakening the mind and realizing the truth, attaining the great wisdom of prajna, thereby becoming a true Bodhisattva with the actual realization of a Bodhisattva. The attainment of the great wisdom of prajna is the result of cultivating the six paramitas. Therefore, before investigating the hua tou, one must cultivate the six paramitas and fulfill them. If precepts are not received and upheld, if giving has not been practiced, if the Bodhisattva's merit is insufficient, if the diligence in practice is inadequate, if the patience towards worldly realms is insufficient, if the acceptance of the Tathagatagarbha Dharma is inadequate, if concentration has not been cultivated, and if the principle of the prajna of the Tathagatagarbha is not fully understood, then investigating the hua tou becomes a source of distress. Even if investigated for a lifetime, it remains fruitless.

Before becoming a true Bodhisattva, examine whether one's mental conduct, nature, and capacity correspond to that of a Bodhisattva, and whether one can undertake the great work of a Bodhisattva. If concentration is insufficient, so-called investigation of the hua tou is merely reciting the words of the phrase, repeating a sentence; the mind cannot abide before the phrase, only circling within or at the tail of the words. What is the point of such practice? If Buddhists study and practice solely for personal gain, harboring a selfish mentality without any mind to benefit others, such selfish narrow-mindedness absolutely cannot correspond to the mind-nature of a Bodhisattva. The merit a Bodhisattva should possess cannot be accumulated, and thus one cannot become a Bodhisattva in the true sense.