Profound Contemplation Is Equivalent to Zen Meditation and Samatha-Vipassana

In worldly teachings, there is a saying that "refined contemplation can lead to spiritual attainment." "Refined contemplation" means deep and meticulous contemplation, which can then lead to the attainment of concentration and tranquility. This is entering tranquility through contemplation. From tranquility, one can further engage in profound contemplation. Tranquility and contemplation are equally maintained and mutually supportive. When reading scriptures, one can deeply and slowly contemplate a single phrase or doctrinal principle, concentrating all attention on that phrase to elicit meditative concentration. With the aid of this concentration, contemplative practice and reflection can become extremely profound and subtle. Subsequently, one can enter the "access concentration" (the preliminary stage before full absorption), then the first dhyāna (meditative absorption) characterized by examination and analysis, and further progress to the meditative state between the first dhyāna (with examination but without analysis) and the second dhyāna. Finally, by eliminating the examination present in the "with examination but without analysis" state, one can enter the second dhyāna.

Contemplative practice, the deep and meticulous contemplation of a doctrinal principle, leads to rapid entry into concentration, swift enhancement of concentration, and quick understanding of principles. During contemplation within concentration, both body and mind are joyful and full of energy. To enhance concentration, find a time free from disturbances and engage in contemplative reflection for one or two hours; you will then discover that concentration and wisdom arise together, bringing physical and mental stability. If one is truly unable to cultivate concentration or engage in deep, meticulous contemplative practice, it indicates insufficient merit and virtue. Those with a severe deficiency in merit and virtue will stagnate without progress. To increase merit and virtue, one must frequently generate great vows, consider others more, harbor less selfishness and conceit; reducing afflictive hindrances increases merit and virtue.

The general direction of the profound doctrinal principles contemplated should be the same for everyone. However, the specific doctrinal principles each person faces differ, and each has unresolved doubts pertinent to their current state. Holding this doubt deeply in the heart, contemplating and reflecting upon it, with the mind focused solely on this doubt without distraction—this itself is concentration. With this concentration, one can then engage in deeper, more meticulous contemplation to gradually resolve the doubt.

As long as we cultivate sufficient merit and virtue, cultivating concentration becomes easy, and cultivating all practices becomes easy. Furthermore, if we can generate our pure, great vows, the accumulation of merit and virtue will be swift. If we can subdue afflictive hindrances, the accumulation of merit and virtue will also be rapid. In this way, the supportive power of the Buddhas and Bodhisattvas will be great, and our progress on the path will be swift. Each person should not constantly think only of "I," nor impulsively act based on "I," nor insist on putting oneself forward and displaying oneself in all matters. Such an attitude results in very little supportive power from the Buddhas and Bodhisattvas. This is because such a person is of little use to Buddhism or to sentient beings; even if supported, they would still act for themselves, thinking only of personal benefit. To such a person, the power of the Buddhas and Bodhisattvas cannot be applied.

Those whose concentration is not yet well-cultivated should frequently examine whether their merit and virtue are sufficient, whether their afflictive hindrances have lessened, whether many objects of greed still linger in their minds, whether they are preoccupied with many people, matters, and things, whether they constantly dwell on mundane affairs, and whether their minds lack peace. They should also examine whether their vow-power is insufficient, merely drifting along with circumstances without direction or goal. After identifying these shortcomings, one should find ways to remedy the deficiencies and diligently eliminate one's afflictive hindrances. If, after examination, one still cannot overcome them, recite the Śūraṅgama Mantra more often, relying on the Buddhas, Bodhisattvas, and Dharma-protecting deities to support oneself.

Our current practice goal is to subdue our own afflictive hindrances. We should frequently examine ourselves, identify our shortcomings, and cultivate ourselves. Together, we should live in harmony, being careful with our speech to avoid hurting others. If others make mistakes, try to help them skillfully and expediently. If others are not at fault, criticizing or blaming them will cause us to lose our own merit and virtue; while it may benefit others, we will bear a portion of the karmic burden. Our merit and virtue dissipate unnoticed in every unintentional moment. Always striving to have the upper hand, to have the last word, harboring heavy selfishness and conceit—this diminishes our own merit and virtue. Humility, gentleness, and equanimity bring blessings. Strive to subdue yourself, even though subduing oneself is extremely difficult—it must still be done. Those with great merit and virtue have minor afflictions and slight conceit. Those who know they harbor many unwholesome thoughts are people with self-awareness. Among the fifty-one mental factors, unwholesome dharmas far outnumber wholesome ones. Therefore, no one should consider themselves very good, nor be overly confident that everything about them is good and correct; such an attitude prevents further progress.