Cultivation and Zen Practice for Attaining Enlightenment (Part Two)
Chapter 2: How to Cultivate Samadhi Properly (2)
12. There Are Various Methods for Cultivating Samadhi
The methods for cultivating samadhi differ for each individual. This is firstly because people have different capacities, and secondly because samadhi arises from various sources; any method can lead to samadhi. For some, contemplation of the Dharma principles causes samadhi to vanish and the mind to become scattered, while for others, it quickly gives rise to samadhi, which is deep. The latter rely on wisdom to guide samadhi, prompting its arising and deepening, not solely dependent on seated meditation to induce it. Wisdom is the hand that parts the clouds to reveal the light; using wisdom to direct the mind towards the contemplated Dharma principle, focusing single-mindedly, samadhi will arise, integrating concentration and wisdom. The balanced cultivation of concentration and wisdom most easily gives birth to samādhi and facilitates the attainment of liberation.
During cultivation, one should be adept at discovering one's own strengths and advantages, leveraging strengths and avoiding weaknesses, thus progressing swiftly. Those with good wisdom need not follow others in starting contemplation from the Four Foundations of Mindfulness or the Skeleton Meditation, constantly groping for a path. They can formulate a unique cultivation method suited to themselves. As long as they find rapid progress following this approach, they should persist. After all, there are countless cultivation methods, and capacities vary greatly; it is impossible for everyone to use the same method uniformly.
13. How to Reduce Thoughts Gradually
Question: Shortly after sitting down, I first feel the body gradually stabilizing, the breath becoming very faint. Simultaneously, I notice thoughts continuously jumping out, but consciousness does not follow them. Sometimes it feels like dreaming; each thought seems accompanied by a vague image—more like a shadow—flashing by with the arising and ceasing of thoughts, as if sleeping while awake. Is this state considered entering samadhi? Should I further concentrate my attention on a single point to reduce thoughts?
Answer: This situation indicates a state with samadhi. Only when the mind settles can one detect one's own thoughts and, supported by samadhi power, avoid following them. Only with the support of samadhi power can one carefully observe thoughts, feeling them as unreal as a dream, as illusory as shadows. After this state persists for a while, thoughts will gradually decrease. Whether one can control thoughts or not, only by deepening samadhi further will thoughts gradually diminish and even disappear. When samadhi is relatively stable, one can deeply and subtly contemplate the Dharma principles, investigate them, clarify the logic and context of the teachings, and then focus the mind for a breakthrough.
In samadhi, who discovers the thoughts? Who discovers whose thoughts? This discovery is the discovery of consciousness (vijñāna), observing the thoughts arising from the mental faculty (manas) one by one, from vague to clear. This shows that samadhi enables consciousness to detect previously unnoticed thoughts, observing them with increasing clarity. This is the function produced by samadhi power. If consciousness follows the thoughts of manas and becomes aware of this, it is called the introspective awareness of consciousness, which is the function of self-witnessing consciousness (svasaṃvedana). Discovering the thoughts of manas is the function of self-awareness (svasamvitti).
Consciousness no longer following thoughts indicates that consciousness and manas can be separated. They mutually constrain, mutually influence, and mutually condition each other. At a deeper level, when the mind is more refined and wiser, one can discern which consciousness is afflicted and defiled, which is relatively pure, or whether all are defiled or all are somewhat pure. Then one can see who constrains whom, who influences whom, and who conditions whom. Originally, manas was more heavily defiled and could pull consciousness along. Now, with samadhi, the power of concentration is enhanced; consciousness, being awakened, no longer follows the deluded thoughts of manas. What happens next? Continue cultivating samadhi, and the thoughts of manas will become fewer and fewer. The mind will become increasingly pure, and defilements will become increasingly subtle. At this point, contemplating problems will be deep and meticulous, with clear logic and context, and wisdom will be enhanced.
Manas grasping at objects pulls consciousness along, causing continuous thoughts and incessant mental grasping. The manifestation of manas grasping is the unceasing flow of thoughts and mental agitation. Many acknowledge that manas has the nature of grasping, but when it is said that manas has thoughts, some object because many simply do not understand the meaning of grasping and merely parrot texts without understanding the Dharma. Thus, they claim manas lacks the mental factor of memory (smṛti). But in reality, if manas lacked the mental factor of memory, the mind would not be chaotic; neither good nor bad phenomena could arise. In the mundane world, this would be like being a fool; in cultivation, it would mean the mind is already very pure and samadhi is deep. Only through actual observation of one's own body, mind, and world can wisdom arise, knowing the facts as they are, possessing true knowledge (yathābhūtajñāna), knowing reality as it is. Parroting texts means relying on others, not on the Dharma. The Dharma requires one's own true observation; observing until wisdom arises leads to realization of the Dharma.
14. Samadhi Can Be Cultivated While Walking, Standing, Sitting, or Lying Down
The purpose of cultivating samadhi is to cultivate the mind, to pacify it. While physical stillness can reduce mental agitation and help pacify the mind, when the mind becomes very pure in the stillness of seated meditation and the skill matures, one can similarly maintain mental stillness and stability during regular bodily movement. Although maintaining mental stillness during bodily movement is slightly more difficult, it is still possible to achieve bodily movement without mental movement. When the body moves but the mind remains still, encountering conditions is more frequent, testing the mind's power of concentration more rigorously. Simultaneously, the conditions for realizing the Way increase significantly, which is beneficial for Chan practice. The realization of the emptiness of self (ātma-śūnyatā) can also occur during bodily movement, triggered by encountering conditions and situations that inspire insight, thereby realizing the emptiness of body and self.
At the same level of samadhi, samadhi during movement better reflects the skill in cultivation, with more solid concentration power. This requires the samadhi in physical stillness for maintenance and support. Cultivating both complements and mutually promotes them. Generally, complete physical stillness can also be an obstacle, hindering the enhancement of concentration power. Therefore, after sitting for a period, one should rise and practice walking meditation (caṅkramaṇa), move a little, so that qi and blood flow more smoothly, the mind becomes quieter, and contemplation becomes deeper and more penetrating.
15. A Small Tip for Cultivating Samadhi
Poor concentration power is partly due to heavy mental grasping habits and partly due to blockages in the body's channels (nāḍī). Therefore, starting from unblocking the body's channels is also a good method to enhance samadhi. How to unblock the channels? This involves regulating diet, eating less, or simply not eating for three to five days, drinking more water, and then gradually transitioning to eating less. The standard for eating less depends on individual physical constitution and psychological endurance. Generally, achieving one or two-tenths fullness is quite effective; longer periods yield better results.
What is the effect? During the gradual resumption of eating, the mind becomes very clear, with few deluded thoughts. A natural energy current (qimai) flows rhythmically within the body, with strong force, making the body and mind comfortable and quiet. This energy current consolidates the whole body, making one reluctant to move while sitting, not wanting to rise all day, with few distracting thoughts and relatively focused attention. At this time, the thoughts in the mind can be controlled at will; other miscellaneous matters can be excluded to focus specifically on the Dharma principles needing investigation. It's like a remote control that can freely change channels; this remote is controlled by oneself, obeying one's commands. Thus, investigating the Buddha Dharma and contemplating it can quickly get on track.
This energy current within the body can also expel various diseases from the organs, such as dampness, cold, and other pathogenic qi, regulating the functions of the spleen, stomach, and other organs. Therefore, eating less or not eating is also a good method to eliminate diseases. Those with poor physical constitution or difficulty cultivating samadhi can try it. Refer to the rules of fasting (bigu) for specific methods.
16. How to Use the Shurangama Mantra to Cultivate Samadhi and Investigate Dharma Principles
When the Shurangama Mantra has been recited relatively skillfully, and recitation gradually enters a good state, with samadhi quietly arising, continuing to recite becomes somewhat forced. At this point, one should single-mindedly hold the syllable "Nan" (from "Namo"), with the following syllables not arising, fixing the mind unmoving on the syllable "Nan", focusing and focusing again, without distracting thoughts or delusions. After the mind stabilizes, raise the doubt (yí qíng): doubt where this "Nan" comes from, where it arises, where it is at this moment. Without words, language, or sound, just hold this doubt deeply, suspending it within the mind of manas, without conscious thought, reasoning, or pondering. Once this skill is practiced to proficiency, replace it with another Dharma principle one wishes to investigate, such as doubting the self of the form aggregate, or the self of the feeling, perception, mental formations, or consciousness aggregates, or doubting "Who is dragging this corpse?" This is investigating the critical phrase (cān huà tóu).
The choice of doubt should be based on one's own capacity and current stage of cultivation. Most people lack deep Mahayana roots; virtues and so forth are not yet cultivated sufficiently, and the great Bodhicitta vow has not yet been aroused. If they choose to investigate a Mahayana critical phrase seeking to realize the mind and see the nature (ming xin jian xing), it will likely be ineffective and possibly a waste of time. It is better to solidly establish the foundation of the Hinayana first, contemplate and reflect more on the Hinayana teachings, temporarily setting aside the Mahayana, and certainly not expending excessive effort on the profound Vijñaptimātratā (Consciousness-Only) teachings. Life is impermanent; do not wander starving in the cornfield. Hurry and pick an ear of corn to take home and eat. After filling your stomach, you can continue wandering; it’s not too late.
Some, although not yet having severed the view of self (sakkāya-diṭṭhi), have a relatively solid Hinayana foundation, fully recognizing the selflessness of the five aggregates, and have aroused the Mahayana Bodhicitta and pure great vows, with a strong Bodhisattva heart focused on benefiting and bringing joy to sentient beings. In this case, they can choose to practice Chan investigation (cān chán). During this process, they can gradually distance themselves from the bondage of the five aggregates, gradually eradicate the wrong view of the five aggregates as self, and attain fruition (phala) before realizing the Mahayana path (darśana-mārga), or attain fruition at the very moment of realizing the path, passing through both vehicles simultaneously. However, the possibility of simultaneous attainment is extremely small; often one attains fruition first and realizes the path some time later. Those who can realize the path in this life, whether Mahayana or Hinayana, all had deep roots in past lives, with great good roots and virtues, very close to realizing the path. But such people are exceedingly rare. Therefore, everyone should not easily misunderstand themselves as having attained fruition or enlightenment, etc. It is not that easy.
In short, using the Shurangama Mantra as an opportunity and stepping stone can quickly set one on the right path. Whether in samadhi and wisdom, precepts, or eliminating karmic obstacles, cultivation progresses very rapidly. The reason is the immense blessing power. Our cultivation relies partly on self-power and partly on the power of Buddhas, Bodhisattvas, and Dharma protectors. The combined use of these two powers makes cultivation smooth. When there is power to borrow, borrow it; when there is light to borrow, borrow it. One must remember to repay what is borrowed. When one is able to offer assistance and light to sentient beings, one must not be stingy. If there is a stingy heart, caring only for oneself and not for sentient beings, the power of the Buddhas and Bodhisattvas certainly cannot bless one, and one will gain nothing.
17. Cultivation Achieves Easier Success in Quiet Environments (1)
Whether afflictions (kleśa) are easier to eradicate in quietude or amidst noisy crowds cannot be determined by one's own imagination, nor by listening to the views of worldly people. One must refer to the successful experiences of those true cultivators who have already attained the Way. Since they have succeeded, the path they took is worth learning from. As for those worldly people who have not succeeded, no matter what they say, their words are not based on experience, and their views and opinions are not necessarily correct. In quietude, there are no people, affairs, or objects; one does not face others, and afflictions do not arise. If one cannot observe one's own mental state, then do not observe. Simply enhance samadhi; afflictions can be subdued and eradicated through samadhi. After eradication, facing all people, affairs, and things, the mind will be much more stable.
Where can one learn from these successful experiences? From the accounts in the Buddhist sutras describing the kalpa-spanning cultivation experiences of Buddhas, Bodhisattvas, and great virtuous ones. The cultivation experiences of the great virtuous ones all show that success is achieved through cultivation in quietude, the path is realized in quietude, and afflictions are severed in quietude. The Buddhas of the ten directions all cultivated to Buddhahood in quietude. Moreover, the vast majority of them left home to cultivate the Way, an environment quieter than that of householders.
There are also householder practitioners who achieve success, but records are very scarce. However, these successful householders also had deep roots from past lives, possessed their own separate cultivation space, and had ample time. Because their virtues were immense, they did not need to toil daily to support family dependents or for food, clothing, shelter, and transportation. With superior cultivation conditions, they achieved success quickly. Looking at the causal relationships across three lifetimes, these successful householders also left home to cultivate the Way in past lives, having already attained certain achievements. In this life, with further refinement, they realized the Way again. Having their own independent cultivation space ensures continuous, uninterrupted cultivation, which cannot be guaranteed while living at home, unless virtues are extremely great, combined with good roots from past lives, can success be possible. Otherwise, it is very difficult.
Because cultivation is continuous, the skill in samadhi and contemplation can be developed, and contemplation can deepen progressively. It is like boiling water: continuous heat causes the water to become hotter and hotter, finally reaching the boiling point. Cultivation work is the same; it requires continuity. When the skill matures to a certain degree, the path can be realized.
How to ensure continuity in cultivation? First, guarantee sufficient time and a suitable cultivation place. Both conditions must be met to enable continuous diligence; otherwise, the skill cannot be enhanced. Because worldly afflictions and distracting conditions are too numerous, hindering cultivation progress. Ensuring daily independent space for cultivating samadhi and contemplation, with fixed daily cultivation time and a quiet environment, allows the skill to become continuous. However, this still differs from the continuity possible in the quiet environment of monastic life. Monastics have their own separate cultivation environment, time is under their own control, what they cultivate is under their own control, and the skill is continuous and uninterrupted. This makes successful contemplation easier, samadhi increases steadily, and the hope of severing the view of self is greater.
18. Cultivation Achieves Easier Success in Quiet Environments (2)
Why do Buddhas establish monastic communities (saṅgha) in places like the Sahā world? Leaving home and living at home are fundamentally different. After leaving home, all time belongs to oneself, all time is used for cultivation, whether eating, holding the alms bowl, seeking alms, or sitting in meditation. The environment is entirely for cultivation. Although people live together, the goal is cultivation; there is no mutual interference. Even if there are minor conflicts, they need not be overly handled; these small conflicts resolve naturally without major problems because they do not involve worldly interests or heavy afflictions. Although some monastic communities are large, they are still pure, with excellent spiritual atmosphere (magnetic field) and cultivation ambiance. Therefore, the Buddha established the monastic community for cultivation.
According to all recorded sūtras and treatises, the success rate of monastic cultivation far exceeds that of householder cultivation. The number of successful householder practitioners is very small, and Buddhist scriptures record very few. In the Jātaka tales of Śākyamuni Buddha, all describe how the Buddha, as a Bodhisattva, cultivated. During the vast majority of his cultivation periods, whether ordained or a householder, he cultivated alone in the quiet depths of the mountains. Even in his final life, having already become Buddha, having come to the Sahā world eight thousand times, he still manifested the appearance of a renunciant.
In the lifetime the Buddha manifested Buddhahood, he appeared as a renunciant. Although born in a royal palace, with time freely at his disposal and his own independent living and cultivation space, the Buddha necessarily left home, practiced austerities on the snow mountain, and finally attained enlightenment under the Bodhi tree. Since the Buddha also chose to leave home to cultivate the Way, then the Tenth Ground Bodhisattvas (Daśabhūmika), the Wonderful Enlightenment Bodhisattvas (Miaojue), and other high-level Bodhisattvas all cultivate alone in quietude; none cultivate in groups. However, after each Buddha or Bodhisattva achieves success, they all return among people to expound the Dharma for sentient beings, helping them realize the Way.
Based on my personal cultivation process and experience, all my achievements in skill were attained alone in quiet environments. When returning to crowds, my progress was hindered; I could not deepen further. I sought quiet environments everywhere to cultivate, thus accomplishing the goals of each stage. Cultivating among people is extremely difficult. Therefore, I advise everyone that when your skill in samadhi and contemplation reaches a certain level and you wish to make a sudden leap forward with added intensity, try to put aside all affairs, go to a quiet place to intensify the effort, making the cultivation deeper and more thorough. Only then is it possible to sever the view of self or realize the mind. Only when both environment and time are suitable will cultivation be continuous and the intensity sustained, enabling one to overcome various hurdles.
If cultivation remains lukewarm, the time required will be very long, and severing the view of self will be difficult. Choosing a quiet environment for cultivation speeds the growth of the path. In ancient times, non-Buddhist practitioners (tīrthika) also chose to leave home, dwelling in quiet mountains and forests, either cultivating alone or in groups. They cultivated only samadhi; their cultivation goal was unified, mutually encouraging and supporting each other. Their samadhi was cultivated quickly and deeply because they were far from crowds, free from disturbances, and afflictions were subdued rapidly. Whether viewed from Buddhism, other religions, or non-Buddhist paths, all who achieve success do so through cultivation in quietude.
19. A Student's Experience of Contemplation in Samadhi (1)
During this morning's practice, following the Venerable Master's instruction to "train to contemplate Dharma principles in samadhi, suspending them within manas," I first took several deep breaths, expelling the body's waste gases while filling the whole body with fresh air—from the nasal cavity, throat cavity, chest cavity to the qihai (dantian). Then, with a pause, I pressed it down to the ankles and the bubbling springs (yongquan) in the soles of the feet. The mind became empty, clear, soft, and harmonious. Then I sat quietly reciting the Buddha's name, using sound to perform Buddha's work, vibrating the cells of the chest, abdomen, and especially the head, achieving the effect of unblocking the channels and clearing defilements. I connected the channels of the head through Buddha recitation, pulling the channels from the soles of the feet up to the head, forming a "South-to-North Water Diversion Project" system, unimpeded, to achieve the goal of opening the great north-south artery.
Furthermore, sitting quietly and prostrating to the Buddha loosened the Governing and Conception vessels (dumai and renmai). The mind became empty and tranquil. Then I contemplated the most difficult-to-understand Dharma principle in the fourth volume of the Shurangama Sūtra—the question raised by Pūrṇa: "All roots, dust, aggregates, sense bases, elements, etc., are the Tathāgata-garbha, originally pure. How then do mountains, rivers, and the great earth suddenly arise?" I briefly read the fourth volume. Because of samadhi power, I entered the state as I read; the mind could focus on the scripture, entering contemplation with the text and gaining understanding. After organizing the relevant Dharma principles, I handed them to manas to ruminate upon. Sometimes manas would throw out a thought; consciousness would receive it and think, "Ah, this is the Dharma principle from the Mahāprajñāpāramitā Sūtra," immediately connecting it with the Shurangama Sūtra's principles. Unresolved points melted like ice in hot water.
Originally, when consciousness contemplates Dharma principles, manas is also busy within, continuously and silently aligning with consciousness. This is a seamless connection between the two in a state of concentrated samadhi. If one usually harbors doubts about these Dharma principles, manas works on them internally. When sitting quietly to contemplate the principles, manas delivers all the prepared Dharma principles in one go. Consciousness receives them while joyfully saying, "Buddy, buddy, exactly so." Before even beginning to suspend it within manas, manas bursts forth like a breached dam—Brother, I've been waiting for you for a long time.
Therefore, the usual "keeping it ever in mind" is the cooperative work of consciousness and manas, "inseparable as husband and wife, as scale and weight." In fact, this is the power of samadhi in motion. The "Chapter on the Perfect Penetration of Mindfulness of the Buddha by Mahāsthāmaprāpta Bodhisattva" (Mahāsthāmaprāpta Bodhisattva's Perfect Understanding Through Mindfulness of the Buddha) speaks of recollecting and reciting the Buddha, which is the same as our usual "keeping it ever in mind." Ultimately, one will certainly see the Buddha, or certainly have the mind opened and understanding attained, suddenly becoming clear and enlightened. This morning's practice, with manas contemplating Dharma principles, quickly resolved issues, and again lasted over an hour. Truly, a day in samadhi is like a thousand years in the world.
20. A Student's Experience in Cultivating Samadhi (2)
These past few days during morning and evening practice, I've tried methods like the Six Wonderful Gates (liù miào mén), focusing on one point, and observing the breath. I feel that the methods taught by the Master—sitting meditation while prostrating to the Buddha, sitting meditation while reciting the Buddha's name, and deep breathing—are the easiest to operate, quickest to learn, and quite effective. Especially sitting quietly while prostrating to the Buddha: it can both connect the blood vessels of the lower body and stretch the Governing Vessel (dumai) along the back, greatly helping to open the Governing and Conception vessels. Moreover, samadhi arises quickly. Then, one can abide in that samadhi state or turn to contemplate Dharma principles—both are excellent.
Other sitting meditation methods: relatively suitable is focusing attention on the tip of the nose, observing the incoming and outgoing breath like a gatekeeper. This way, one is less affected by the breath and easily attains samadhi. Also, Jiang Weixiu's successful "Method of Quiet Sitting" from the Republican period: focusing attention on the dantian (qihai), without thought or deliberation, also easily leads to samadhi. These two methods—one guarding the mysterious feminine (xuán pìn, a Daoist term for a key energy center) and one guarding the qihai—both grasp key links in cultivating samadhi.
The Master once taught that the method suited to oneself is the best method. Cultivating samadhi requires exploring and developing a set of methods that resonate with oneself and are effective, to succeed quickly. Then, suspend the Dharma principles within manas, letting manas ruminate on them like an ox, gradually digesting the principles and merging them into one's own nature. Cultivation's key lies in the line of thought (viewpoint, jiàn dì). The line of thought determines the way out; the clearer the line of thought, the more powerful the action, and the better the effect.
