The Relationship Between Contemplation and Meditative Concentration

Dhyana is cessation, and contemplation is observation; the combination of the two is called cessation and observation, also known as concentration and wisdom. Dhyana and wisdom contemplation are mutually complementary. To realize any Dharma, one must maintain equal balance of concentration and wisdom, practicing both cessation and observation simultaneously; neither can be neglected. In the process of Buddhist practice and realization, dhyana serves as the preliminary expedient method, playing an indispensable and crucial role. Otherwise, it becomes chaotic and blind contemplation without a clear focus, failing to delve deeply and remaining merely on the surface level of conceptual understanding of the Dharma. One cannot contemplate the substantive Dharma, nor arrive at a true conclusion; any conclusion reached would be merely conceptual, not derived from true observation and direct experiential realization.

When the World-Honored One initially taught his disciples to attain the fruits of the Śrāvaka vehicle, he simultaneously taught theory and dhyana, enabling his disciples to maintain equal balance of concentration and wisdom without bias. The disciples practiced dhyana while contemplating and observing. This approach was highly effective: afflictions were effectively subdued, thinking became meticulous, and they soon attained the fruits of the Śrāvaka vehicle. Among the methods taught by the World-Honored One for synchronizing concentration practice and contemplation are the Satipatthana Sutta, the Dhyāna Samādhi Sūtra, and the Key to the Dhyāna Method Sūtra, among others. Only after subduing afflictions and distracting thoughts through dhyana can contemplation proceed correctly, enabling true and accurate contemplation, transforming the mind. Only after the Thirty-seven Factors of Enlightenment are fully developed can one attain the fruit. Without practicing dhyana, lacking the merit of dhyana, neither the Thirty-seven Factors of Enlightenment nor the Noble Eightfold Path can be fulfilled. Afflictions remain heavy, the mind remains impure, and there is no transformation of body, mind, or world; thus, the causes and conditions for realizing the Path are incomplete.

Why did non-Buddhists attain the fruits so quickly upon meeting the Buddha, instantly realizing the fourth fruit? The reason is that they had already attained a level of dhyana, their afflictions were subdued, their minds were pure, and their renunciation was strong. They only lacked the correct Dharma teaching. As soon as the Buddha expounded the Dharma, it entered their minds; instantly, their minds opened, understanding dawned, they attained the pure Dharma-eye, and were liberated—it was that swift. Therefore, no one has any reason not to practice dhyana, harboring a wishful thinking of attaining a fruit without effort. In the Buddhist community, there truly is no such easy gain; where one gains cheaply, one often loses cheaply. Mahayana Bodhisattvas realizing the Dharma also require considerable dhyana. The dhyana they cultivate is also based on the foundation laid during their practice of the Śrāvaka vehicle in this and previous lives. There is not much difference between the Mahayana and Hinayana regarding dhyana; the foundational practice of dhyana is the same.

Dhyana is the preliminary expedient for subduing afflictions. Subduing afflictions is akin to suppressing them, not eliminating or eradicating them completely. Only with the attainment of the first dhyāna combined with the wisdom of severing the view of self can afflictions be eliminated, or even eradicated completely. One must first subdue and suppress afflictions, preventing the arising of evil and giving rise to good, in order to sever the view of self. Then, through deeper dhyana practice, upon attaining the first dhyāna, one can eliminate afflictions and become a third-fruition practitioner liberated in mind. Only those who have eliminated afflictions and attained the third or fourth fruit can be called noble ones. In Buddhism, realization of the fruits has always been achieved through the equal balance of concentration and wisdom; afflictions are severed through the equal balance of concentration and wisdom; liberation is attained through the equal balance of concentration and wisdom. When afflictions are too heavy and distracting thoughts too numerous, one cannot practice dhyana, and contemplation becomes utterly chaotic. However, one can contemplate the suffering of the world, etc. Once the mind becomes calm, one should practice concentration, then engage in contemplation. During contemplation, concentration power increases; as concentration power increases, contemplation deepens further. Dhyana and wisdom are mutually complementary.