Cultivation of Concentration and Chan Meditation for Realization of the Way (Part 1)
Chapter Six Problems Arising in Meditation Practice
Section One Issues with Mindfulness of Breathing
1. Question: While sitting in meditation observing the in-and-out breath, eventually only the observing thought remains, with no object of observation (the breath). I enter a state resembling concentration for nearly an hour. Is this practice correct?
Answer: The ability to observe is the seeing-part (subject aspect). What is observed is the seen-part (object aspect). Where there is the ability to observe, there must be something observed. The result of observation is called the self-confirming part. If the mind has observation but no breath, then another seen-part must be present. If there is only the observation of the solitary mental consciousness without knowing what is being observed, this indicates the mental consciousness lacks the power of self-reflection, signifying entry into concentration. The purpose of observing the breath is to gather the mind, to fix it on one point. First, one attains concentration; second, the wisdom of observation arises, enabling the realization of Dharma. Therefore, if there is no breath in the observation yet the observation is clear and the mind is concentrated, the essential purpose is still achieved; there is nothing incorrect about it. When concentration is well-established, one can then shift the mind back to observing the breath, continuing to observe it to realize that the breath is impermanent in its arising, ceasing, changing, and variation, neither self nor belonging to self.
Regardless of the type of concentration, whether heterodox (non-Buddhist) or orthodox (Buddhist), gathering the mind constitutes precepts. One can simply utilize it. Once the mind is gathered, contemplating the Dharma within that concentration is beyond reproach. The Four Dhyanas and Eight Samadhis cultivated by the Buddha were originally heterodox concentrations. He then contemplated the Dharma within the Four Dhyanas and realized Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Without the Four Dhyanas and Eight Samadhis shared with heterodox paths, Buddhas cannot attain Buddhahood, and ordinary beings cannot realize Bodhi to become Bodhisattvas. It doesn't matter if it's a black cat or a white cat, as long as it catches mice, it's a good cat.
Cultivating concentration is to attain the wisdom of contemplative practice. With the wisdom of contemplative practice, one can realize the Dharma and give rise to great wisdom. There's no need to be overly concerned about what kind of concentration it is or how it is achieved. Attaining concentration is good; it's always better than the mind of an ordinary being constantly grasping at objects. Set the goal and head towards it; don't worry about whether the path is by water or land, as long as it's a straight path. The physical bodies of heterodox practitioners and Buddhists are the same. The minds of Buddhists and non-Buddhists are the same. For subduing the mind, secular psychology and physiology are equally applicable to Buddhists; taming the mind is paramount.
Cultivating concentration is for contemplative practice, and contemplative practice is to give rise to wisdom. Giving rise to wisdom isn't dependent on an hour's time. If one can enter a thoughtless concentration for an hour, without thinking, yet upon emerging, the body and mind feel comfortable and refreshed, experiencing extraordinary sensations. Throughout the day, the body feels comfortable, the mood is pleasant, afflictions do not arise, thinking is sharp, reactions are quick, handling people and affairs is done with wisdom, and one's virtue and cultivation improve – why not do it? Meditation is precisely for subduing the body, mind, and world, enhancing one's character and cultivation, nourishing both mind and the Way – why not do it?
2. Question: Does the breath become slower and shorter as concentration deepens, with longer intervals between breaths? Also, recently, while contemplating and thinking about the meaning of Dharma, I often find myself stuck halfway without words or language, feeling disconnected from the previous line of thought.
Answer: As concentration deepens, the manas (mental faculty), due to concentration, relaxes its control over the body and pays less attention to the breath, becoming less attached to it. Consequently, the breath becomes increasingly subtle, gentle, and prolonged, with intervals seeming to stop, mistakenly perceived as shorter intervals. Because the breath is subtle, one may wrongly feel it is about to stop. In reality, each breath takes longer, becoming very slow. It feels extremely slow, very light, and very deep. When it feels like it might stop, inner tension arises, causing faster breathing, which then feels short. Only in the Fourth Dhyana is the breath actually cut off. Before the Fourth Dhyana, breath still exists; it just might feel like it's about to stop, with intervals lengthening. At this point, thinking also seems about to cease; thinking becomes very slow, feeling tiring, and emptying the mind feels comfortable.
When contemplating within deep concentration, manas is unwilling to grasp at any dharma, so the mental consciousness operates very slowly. Feeling like the mental consciousness is about to cease, one doesn't want words or language, finding them superfluous and bothersome. As mental activity slows down more, one becomes unwilling to think about problems; distracting thoughts are few, and even having them feels tiring. When the mental consciousness is inactive, the function of manas becomes prominent because when mental consciousness is active, it overshadows manas. In deep concentration, the function of manas stands out, and one realizes there are no words or language in the mind at that time. However, when the mental consciousness has no words or language, manas emerging also has none. When the mental consciousness is inactive or minimally active, the function of manas becomes very prominent and obvious.
Section Two Physical Issues During Sitting Meditation
1. Why the Face Easily Itches in Concentration
Question: While sitting in meditation observing the breath, when the mind is relatively concentrated, I feel the breath is very faint. After a while, the area near the nose, both sides of the nostrils, and the lips become extremely itchy, unbearably so. What is the reason?
Answer: When the mind is relatively concentrated, the attention of the mental consciousness is focused, fixed on a single object. This also constrains manas to this mental object, causing it to grasp less or not at all at other mental objects, weakening its control over the body sense faculty. Consequently, the qi channels within the body start to move. Wherever there are blockages or obstructions in the meridians, hindrances appear, manifesting some symptoms. Once the qi passes through, it disappears. If, while observing the breath, the attention of the mental consciousness is around the nostrils, the qi is also drawn there. If there is a problem or obstruction there, the qi cannot pass through immediately, causing an itch. When the mental consciousness is fixed on one point, manas is also drawn there, and it no longer grasps the body. This allows one to attain physical and mental lightness, ease, and comfort, experiencing various sublime states, with a very pleasant mood.
2. Why is the Back Straight in Concentration?
Question: When we sit in meditation, our neck isn't crooked and our back is straight. But if we are not in concentration but asleep, the body slumps. Both in concentration and sleep, the seventh consciousness (manas) is present. The difference is that in concentration, the sixth consciousness (mental consciousness) is present, whereas in sleep, the sixth consciousness may pause. It seems the five sense faculties, including the body, are controlled by the sixth consciousness; the seventh consciousness does not control them. If the seventh consciousness still controlled them, the body should remain straight even when asleep. Is this correct?
Answer: The eighth consciousness (Alaya) has the function of sustaining the body. Manas has the function of controlling the physical body. The six consciousnesses also have the function of sustaining the body. If the six consciousnesses disappear, they cannot sustain the body or maintain its upright posture, so the body slumps. Manas does not fully control the body; it requires the cooperation of the six consciousnesses. The six consciousnesses are the instruments of manas. With or without the six consciousnesses, the degree of manas's control over the body differs. With the six consciousnesses present, manas can direct the bodily actions of the six consciousnesses and jointly control the body sense faculty with them, enabling the body to maintain an upright posture. This is not possible when asleep. Manas certainly causes the six consciousnesses to cease, allowing the physical body to rest fully. At that time, manas cannot command the six consciousnesses to maintain any particular state of the physical body.
In the state of No-Thought Concentration (Asamjni-samapatti) and Cessation of Perception and Feeling (Nirodha-samapatti), the six consciousnesses are also absent, yet the body does not slump. This shows manas sustains the body. If manas did not sustain the body, the eighth consciousness would depart, and the being would die. The body slumps during sleep because manas wants the body to rest, does not let the six consciousnesses sustain it, and itself grasps less; in concentration, supported by concentration, it's different. Therefore, remaining in concentration long-term without sleep is also unbearable for the body.
3. Question: These past two days while sitting and reciting the Buddha's name, previously the recitation would vanish before me and I couldn't recite. Starting yesterday, I feel the recitation vanishes below the navel. Will this lead to deviation if it continues?
Answer: This is merely a matter of attention. Wherever the attention is, one feels the thought is there. Focusing the mind on the dantian (lower abdomen), the qi arrives there, the body's qi channels open, the mind becomes pure, and thoughts easily cease. Therefore, it will not lead to deviation.
4. Question: Why does the phenomenon of the body feeling large appear during sitting meditation?
Answer: With shallow concentration, some phenomena of the body expanding may occur. This is a phenomenon arising from the lessening of manas's grasping of the body, the mind leaping out of the human realm, corresponding slightly to the state of desire-realm devas. As long as one abandons the human realm's states and diminishes attachment to the five desires of the human world, the states of devas will inevitably appear.
Concentrations before the First Dhyana of the form realm all belong to concentrations preceding the First Dhyana, divided into various levels. Different minds correspond to different shallow levels of concentration, but all correspond more or less to the states of desire-realm devas. The further one distances oneself from the five desires of the human world, the deeper the concentration, the greater the bodily changes, and the more comfortable the physical and mental sensations. Therefore, we should understand that leaving behind human desires leads to greater freedom; all sensations become beautiful. How unwise it is to be greedy for the objects of the six senses and the life of the five desires in the human world! How inferior and unbearable human life truly is.
Countless people greedily love the flowers, plants, mountains, rivers, earth, human affairs, and phenomena of the human world, taking pride in possessing human rights, status, wealth, sensual pleasures, and family members. Compared to the sublime states of devas, this is actually very lowly and crude, utterly unworthy of any pride or arrogance. Only those with short-sightedness who have never seen the greater world are like this.
5. Question: What is the function of qi channels in meditation?
Answer: Qi channels are the phenomenon of the body's qi mechanism activating after the mind quiets down. They move regularly within the body, clearing tendons, bones, meridians, muscles, and internal organs. They are like a disease detector, more sensitive and accurate than any examination equipment in hospitals. Equipment can only detect existing diseases, and sometimes inaccurately. Qi channels can detect hidden diseases within the body that would otherwise go unnoticed without sitting meditation, possibly manifesting only years later or in old age. When qi channels reach the location of a hidden disease and are blocked, unable to pass, the body experiences pain. The qi channels can slowly adjust it, slightly clearing the blockage so the qi passes, but the disease may not be completely cured immediately.
The movement of qi channels can detect diseases. Wherever there is a disease causing blockage, the qi channels cannot pass, get stuck there, and that place hurts. Once the disease subsides, the pain stops. Or, if the disease isn't cured, when the mind is scattered, the qi mechanism cannot activate, there's no movement of qi channels, and the body doesn't hurt anymore, but the disease remains. For serious diseases, the qi channels need repeated adjustments over a long, uncertain period before the disease can be completely eradicated. Due to karmic obstacles, the human physical body gradually ages, and hidden diseases accumulate, often undetected, while one mistakenly considers oneself healthy.
The human body has three main channels and seven chakras. Qi channels move according to these meridians. The Conception Vessel (Ren Mai) runs from the crown of the head, through the internal organs, down to the perineum. The Governor Vessel (Du Mai) runs from the perineum up the back to the crown of the head. Circulating once along this path is the "Small Heavenly Circuit" (Xiao Zhou Tian) in qigong. Then, the qi channels circulate to the perineum, pass through the Central Channel (Zhong Mai) in the center of the body, up to the crown of the head. Once it exits the crown, all meridians are unblocked, and all diseases of the body vanish. The better one's physical constitution, the quieter the mind, the smoother the qi channels flow, and the healthier the body. The state of qi channel movement varies for each individual. During this process, one experiences much suffering from illness. If appropriate countermeasures are taken, the body can improve more quickly.
Section Three Mental Issues During Sitting Meditation
1. Question: How to handle problems that arise during sitting meditation?
Answer: While sitting in meditation cultivating concentration, if the mind is preoccupied, not empty and pure, constantly grasping without cease, it's difficult for the mind to be clear and the sitting to be stable. This is because manas likes to grasp everywhere. If the mind is concerned about certain matters, distracting thoughts continuously arise; all matters are grasped by manas. Therefore, to cultivate good concentration, one must first clear the mind's thoughts, examine what matters remain unresolved or are still preoccupying the mind. Handle and arrange all matters that are preoccupying the mind first, then let go of them entirely, not allowing oneself to be affected by these matters. After handling them, sit cross-legged in meditation, and the mind can become pure. As long as manas is preoccupied with one matter, even if the conscious mind tries to quiet down, it's not easy; that matter will affect you.
After finishing sitting, if there is residual qi in the body, or places where qi channels are blocked, find a way to expel the qi. It's best to visualize the qi exiting from the crown of the head. Then rub your hands together, rub the crown of your head. If you feel discomfort somewhere, qi might be lingering there; massage that area, visualize the qi dispersing from there, massage, unblock, pat the body; once the qi leaves, the body will feel comfortable.
If you tend to become drowsy or fall asleep easily during sitting meditation, to change this situation: First, reduce food intake; don't eat too much. Or, sit only after food has digested for a while; don't sit immediately after eating full. Those cultivating concentration through sitting must eat moderately; generally, seventy percent full is sufficient. Eating too much affects concentration, the head easily becomes dull, and the mind loses clarity. Moreover, eating moderately is good for the body, reducing the burden on the stomach. If the stomach is always working and moving, it constantly rubs, easily wearing out and depleting, causing other body parts to also deplete. Therefore, it's better to eat less. Eating a little less has no negative impact on the body; eating too much is harmful, overburdening the body's organs, causing them to deplete faster, leading to faster aging and shorter lifespan.
Second, avoid times prone to drowsiness. If there's a specific time each day when drowsiness is likely, don't sit then; choose another time. Third, when feeling drowsy during sitting, if the mind feels heavy, practice visualization. Visualize an interesting state, a scene you are very interested in, to stimulate the mind's enthusiasm, making it active. Because you are interested in this matter, all attention will focus on it; you will feel energized, overcome drowsiness, and can then resume the original concentration practice.
Whenever drowsiness occurs, it indicates insufficient wisdom of observation. Then one should practice visualization. If the mind is too active and cannot settle, one can use breath adjustment methods, drawing the breath down to the lower dantian. Once the breath reaches the dantian, thinking ceases to be active, distracting thoughts vanish, and entering stillness and concentration becomes faster. These methods can be employed anytime, anywhere. When various symptoms arise, be adept at using appropriate methods to adjust and counter them. Also, pay attention to summarizing experiences anytime, anywhere. When experience accumulates, you will have ways to adjust and counter, then cultivating concentration will have no obstacles, and entering concentration will be faster.
2. Question: Why do distracting thoughts seem to increase during visualization?
Answer: Distracting thoughts are inherently illusory. If you then try to counter these illusory phenomena, the countering mind itself is still illusory. While countering, the mind is not pure. Then, if you try to extinguish the mind that counters, you add another layer of illusion. Thus, illusion upon illusion – when will it end?
Visualizing a Buddha image is the mind's target, the correct practice. Just focus on the target; ignore things outside the target. It's like originally heading to Beijing but getting captivated by the scenery along the way, constantly admiring the roadside views – when will you ever reach Beijing?
Without concentration, the mind is scattered. Because the mind is scattered, one cannot discover one's own mental scattering. Only once the mind is gathered a little, quieted down a little, can one discover how scattered and impure one's mind originally was. Having this discovery means one's mind has awakened. Not discovering one's own distracting thoughts means that mind has not awakened. Is it better to discover distracting thoughts or not to discover them?
It's like a foolish person who never knows they are foolish. If others point out their foolishness, they not only don't admit it but also become angry and retaliate. Isn't this even more foolish? Once a foolish person awakens, they realize they were foolish. Knowing one's foolishness, one will find ways to counter it and become wiser. If a person doesn't even know they are foolish, when will they ever become a little smarter?
When a person is willing to admit their various shortcomings and faults, they become an awakened person. Once awakened, they will gradually correct their shortcomings and faults and begin to progress. If one doesn't even admit their faults, how can they be expected to correct them? Then they will simply carry the faults forever, persisting in error to the end.
3. Question: What to do if hallucinations appear during sitting meditation?
Answer: All phenomena are illusory and unreal. Even phenomena that feel very real to us are unreal and illusory. Therefore, hallucinations that appear during sitting meditation are even more illusory – illusion upon illusion. There's no need to do anything about them or counter them; ignoring them is sufficient. Illusory states will automatically disappear, and the hallucinations will cease.
In the past, someone sitting in concentration saw a person coming to kill them with a knife. They took that person as real and, in self-defense, stabbed the person with a knife. Upon emerging from concentration, they found knife marks and bleeding on their own body, realizing they had been deceived by an illusion and deeply regretted it. Another person took the state during sitting as real, entered into it, and ended up possessed by demons.
In sitting meditation cultivating concentration, one should have the correct understanding: whatever states or sensations appear in concentration are all illusory and unreal. Disregarding them all ensures safety. A quiet mind is less likely to produce states during sitting. States and various illusory sensations easily appear when the mind has thoughts or attachments. Usually, one should train oneself not to cling to appearances or states, to have an empty mind without thoughts. Then, during sitting, entry into concentration is fast, and states do not appear.
4. Question: Is there perception of the external world while in concentration?
Answer: Concentration can be divided into many levels. Shallow concentration is the Desire Realm concentration, where the mind is slightly calmer, purer, with fewer distracting thoughts, and the body feels lighter and more agile. In this concentration, the six consciousnesses can still discern the six sense objects; there is perception and thought of the six objects by the six consciousnesses, and there are bodily, verbal, and mental actions, enabling interaction with people. In the Undeveloped Concentration of the Desire Realm, the mind can think single-pointedly, achieve freedom from distracting thoughts, become purer, the body lighter and more agile. There is still perception and thought of the six objects by the six consciousnesses, bodily, verbal, and mental actions, enabling interaction with people. In the First Dhyana of the Form Realm, the mind is even purer and more single-pointed. Among the six consciousnesses, the nose consciousness and tongue consciousness cease. The remaining four consciousnesses – eye, ear, body, and mental consciousness – can still discern the four corresponding objects (form, sound, touch, mental objects), and there is still perception and thought of these four objects. In these types of concentration, one can interact with people, with minor afflictions and agile thinking. In concentrations above the Second Dhyana, interaction with people is impossible because the five sense consciousnesses cease; the body cannot move, cannot discern form, sound, smell, taste, or touch, and cannot have bodily or verbal actions.
When concentration arises during practice, the functions of the mind are developed and expanded, and the obstruction of the form aggregate diminishes. Originally, with eyes closed, it was dark. Now, even with eyes closed, one can see light before them. Actually, whether eyes are open or closed, asleep or awake, the Tathagatagarbha (Storehouse Consciousness) always transmits form objects through the eye faculty. It depends on the discerning ability of the conscious mind and whether it is obscured by the form aggregate. Even while asleep, external form objects are continuously transmitted to the subtle sense faculty (sheng yi gen). For example, sometimes in the morning we are awakened by strong sunlight. This is because form objects and mental objects first exist in the subtle sense faculty, then eye consciousness and mental consciousness arise, and we wake up. When concentration is present during sitting, the space before the eyes is not dark but has some brightness. The nature and degree of this brightness depend on the depth of concentration.
5. Question: Why is it easier to think problems through during sitting meditation, and why is manas more easily influenced?
Answer: Because during sitting meditation, when the mental consciousness quiets down and is no longer scattered or distracted, focusing intently on contemplating a problem allows one to understand and solve it. During sitting, the mental consciousness concentrates on contemplating a problem; manas grasps less, so it can understand what the mental consciousness is thinking, is easily influenced by the mental consciousness, and can also ponder the problem contemplated by the mental consciousness, facilitating quick understanding of principles.
6. Question: Is concentration without right contemplation considered wrong concentration? Sometimes I encounter a state where the mind feels dull and cannot turn thoughts, cannot contemplate, and cannot recite the Buddha's name. Should one withdraw from such a state?
Answer: Generally, concentrations cultivated by heterodox paths are called wrong concentration. Heterodox practitioners enter concentration without contemplating the truth of liberation, mistakenly thinking that the absence of mental activity in concentration leads to liberation, unable to give rise to liberating wisdom within concentration. Therefore, long-term concentration without contemplation, without contemplating the principles of liberation, without Chan (Zen) practice seeking enlightenment, is not right concentration. However, short periods without contemplation within concentration are not wrong concentration. Concentration without contemplation can subdue body and mind, nourish body and mind, and subdue afflictions. Afterwards, one can effectively utilize concentration to contemplate and practice the Dharma, enabling swift realization of fruition.
Concentration is very important. It can purify one's own mind, subdue afflictions and hindrances (kleshas), and enable the mind to settle on the Dharma to engage in contemplation, thereby giving rise to great wisdom. Concentration comes in many types, with various levels and transitions. Currently, having any concentration is precious. Once the mind is stable, find the right moment to transform it into concentration capable of contemplating the Dharma. There's no need to deliberately dislike or avoid dull concentration. Utilize dull concentration well to transform body and mind, then change the mode of concentration. Ordinary people also cannot engage in right contemplation for over ten hours a day; that's very taxing on the mind. Appropriately spacing out is also very nourishing for the mind, body, and spirit.
7. Question: Why, when in concentration, do the seeds of consciousness flow less, and the discerning function of the conscious mind becomes weaker? Who decides to discern? Who decides to discern less or not at all?
Answer: Because in concentration, manas, due to the guiding function of the mental consciousness, is bound to a specific state. Thus, manas no longer grasps at other sense objects everywhere, and consequently, the Tathagatagarbha does not give rise to mental consciousness and the five sense consciousnesses in relation to those other objects. The outflow of seeds for the six consciousnesses decreases. When manas also reduces its grasping of the specific mental object, the Tathagatagarbha outputs fewer seeds for the six consciousnesses or for mental consciousness alone. Thus, the discerning function of the six consciousnesses becomes weaker, eventually ceasing altogether, and profound concentration appears.
Why does manas decide to discern less or not at all in concentration? Why doesn't manas make this decision outside of concentration? What is the relationship between manas and concentration? Concentration primarily constrains manas. Manas transitions from being passively less grasping to actively less grasping, becoming less and less interested in sense objects, thus deciding to discern less or not at all. The discerning function of the six consciousnesses becomes weaker and finally stops. This shows that discerning sense objects is controlled by manas. Constraining and controlling manas's tendency to grasp leads to the appearance of concentration. Therefore, concentration is for fixing manas. If concentration only fixes the six consciousnesses and not manas, while manas grasps everywhere, intensely wanting to discern, the result is that the six consciousnesses follow manas in discerning everywhere, intensely creating karma, and there is no concentration at all. When manas grasps less or ceases grasping and settles down, concentration appears, and the inner mind becomes stable, peaceful, and harmonious.
Section Four Issues Regarding Concentration and Fruition Attainment
1. Question: Can subduing greed lead to the First Dhyana? Is the eradication of greed the attainment of Sotapanna (Stream-enterer)?
Answer: Greed is one of the Five Hindrances. Subduing the Five Hindrances, including greed, enables attainment of the First Dhyana. The eradication of greed is the attainment of Anagami (Non-returner). After attaining Sotapanna, one must add the First Dhyana; the combination of both is necessary to eradicate greed. Lacking either one, it's impossible; this fruition is Anagami, not Sotapanna. Sotapanna and the First Dhyana are necessary conditions for eradicating greed.
2. Question: Can one sever self-attachment (atma-graha) without realizing the Tathagatagarbha?
Answer: Severing self-attachment means severing attachment to the world of the five aggregates. It does not involve whether one has realized the Tathagatagarbha. Those who have not realized the Tathagatagarbha can still sever self-attachment. Arhats severed self-attachment without realizing the Tathagatagarbha; Pratyekabuddhas (Solitary Realizers) are the same – they sever self-attachment without realizing the Tathagatagarbha. Within concentrations at or above the First Dhyana, by thoroughly contemplating the five aggregates and eighteen elements, severing all afflictions, self-attachment is completely severed. One no longer clings to the three realms, guaranteeing departure from the threefold world upon death, never to return.
Of course, Mahayana Bodhisattvas who realize the Tathagatagarbha can also sever self-attachment. After severing self-attachment, they become Eighth Ground Bodhisattvas. Before this, Bodhisattvas do not sever self-attachment to avoid entering Nirvana without residue. Mahayana Bodhisattvas sever self-attachment after realizing the Tathagatagarbha, then passing through the contemplation of illusion (maya), the contemplation of heat haze (marići), passing the Three Gates of Chan, passing the contemplation of dream-like illusion, entering the First Ground (Bhumi). Only then do they have the capacity to sever self-attachment, but they cannot sever it completely. If severed completely, they would enter Nirvana without residue.
Without the First Dhyana, don't even think about passing the heat haze contemplation or the Three Gates of Chan; it's impossible, even to reach the third gate. Some people haven't even genuinely passed the first gate, yet they contemplate the dream-like illusion daily without concentration. Contemplating like this, they mistakenly believe they have realized the dream-like contemplation. How great is this misunderstanding! Generally, the initial realization leading to the dream-like contemplation takes several great kalpas (eons); it's impossible to cultivate it in one lifetime. Moreover, without cultivating concentration, all contemplative practices cannot be entered.
After entering the Grounds (Bhumis), one begins to sever attachment to dharmas (dharma-graha). Attachment to dharmas is very subtle. The wisdom of the Hinayana cannot sever attachment to dharmas; only the wisdom of Bodhisattvas on the Grounds who have realized the Tathagatagarbha have the capacity to sever it. When one realizes that every subtle dharma is born from and sustained by the Tathagatagarbha, that none are real, that all are without self, one severs one aspect of attachment to dharmas. Can everyone now understand what is meant by genuine practice? What is genuine? What is practice? Everyone claims to practice genuinely, but lacking even one of precepts, concentration, or wisdom means it is neither genuine nor practice.
3. Question: To what Hinayana fruitions do the heat haze contemplation (marići) and dream-like contemplation (svapna) respectively correspond?
Answer: When one cultivates to the dream-like contemplation, one has already passed the Third Gate of Chan. The Third Gate corresponds to the Hinayana Anagami (Non-returner), having eradicated greed and hatred within the First Dhyana. After passing the dream-like contemplation, one enters the First Ground (Bhumi) as a First Ground Bodhisattva, possessing the Wisdom of All Modes (sarvajñā-jñāna).
When one cultivates to the heat haze contemplation, it corresponds to the Hinayana Sakadagami (Once-returner) or Anagami (Non-returner). One realizes that any mental state arising in oneself or others is as unreal as a mirage on sand, for at this stage one can directly observe how the Tathagatagarbha, like an artist splashing ink, illusorily manifests the sixth and seventh consciousnesses, whose activities are so unreal, seeming to exist yet not.
Each type of contemplation requires concentration. Contemplating within concentration enables realization of Dharma and passing through the various gates. Otherwise, not a single gate can be passed. To attain Anagami and eradicate afflictions, the First Dhyana is essential. After the Third Gate, the First Dhyana is essential. Before the Second Gate and before Sakadagami, the Undeveloped Concentration is essential. Without the Undeveloped Concentration, no Dharma can be genuinely realized; one can only intellectually understand it superficially.
4. Question: Some say that with the Undeveloped Concentration one can become a Wisdom-Liberated Arhat (Prajñā-vimukta), without needing concentrations at or above the First Dhyana. Is this true?
Answer: This statement is clearly not spoken by the Buddha. The Buddha stated in the Agamas that after the First Dhyana, one eradicates greed and hatred to become an Anagami, then severs self-attachment to become a Wisdom-Liberated Arhat. Anagamis must have the First Dhyana; how much more so should Four-Fruition Arhats have it? Some people cannot cultivate concentration and desperately try to deny its necessity. Alas, the karmic obstructions of sentient beings are too great.
After Sotapanna, one cultivates the First Dhyana to eradicate afflictions. Without the First Dhyana, no afflictions can be eradicated; without eradicating afflictions, one cannot attain Anagami. How then can one become a Four-Fruition Arhat? Some people greatly wish to become Buddhas directly without cultivating concentration. However, this is a fantasy.
5. Question: Some say sitting meditation cannot lead to Buddhahood. Then, can one attain Buddhahood without sitting meditation?
Answer: Some people misunderstand the meaning that "sitting meditation cannot lead to Buddhahood," thinking that since it cannot, one should not sit. They go from one extreme of only sitting and cultivating concentration to the other extreme of not sitting at all. Sticking to extremes, naturally, one cannot attain Buddhahood.
We should all know that attaining Buddhahood requires many, many conditions and causes/conditions. Sitting meditation cultivating concentration is one of these causes/conditions for attaining Buddhahood. With only this one cause/condition of sitting meditation, one fundamentally cannot develop wisdom or attain Buddhahood; many, many more causes/conditions are needed. Therefore, one cannot devote all time and energy solely to this one practice of sitting meditation. One must also study and contemplate theory, practice the Thirty-seven Aids to Enlightenment, the Six Paramitas of a Bodhisattva, and so forth. If one then removes this cause/condition of sitting meditation, not sitting anymore, one lacks yet another cause/condition for attaining Buddhahood, making it even more impossible to attain Buddhahood.
To make practice effective, one must balance practices in other areas, plan holistically, and not neglect any aspect. Based on one's own practice situation, arrange practices reasonably. Practices that should be cultivated must be done thoroughly; one cannot attend to one thing and lose another, neglecting certain aspects.
