The Difference Between Drowsy Samādhi and Clear Samādhi

Drowsy meditation (kāṣāya-samādhi, torpid concentration) refers to a state during sitting meditation that is neither fully asleep nor fully awake—dazed, hazy, and murky, with the mind unclear, lacking an object of contemplation (ālambana), lacking the power of awareness, the power of initial application and sustained examination (vitarka-vicāra), and the power of mindfulness. It seems like a state of rest and recuperation for the mind; the body feels rather comfortable, but there is no contemplative practice wisdom (vipaśyanā-caryā). If one covets such feelings while in this kind of meditative concentration, progress in meditation will be very slow. The state of mind may improve somewhat, but it has little effect on the arising of wisdom and does not count as right concentration (samyak-samādhi). Clear meditation refers to a state during sitting meditation in which the mind is awake and clear, has an object of contemplation, and possesses the power of awareness, the power of initial application and sustained examination, and the power of alertness—the equal cultivation of Samādhi and Prajñā. It belongs to right concentration; it has the power of meditative concentration, can generate wise cognition toward sense objects, can break through ignorance (avidyā), and the body can also undergo transformation. If the mind has no object of contemplation, there will be no thought and no perception, or else drowsiness. There is no power of thinking, nor any power of contemplative practice. 

Drowsy meditation is not right concentration; it has no power of meditative concentration, and thus no contemplative practice wisdom, and therefore no power of wisdom. Right concentration is clear meditation; it has the power of meditative concentration, and within that concentration the mind has strength. This strength can subdue afflictions, sever afflictions, break through ignorance, and spark the flames of wisdom. If during drowsy meditation one can raise right mindfulness, it can be transformed into clear meditation; and if clear meditation lasts long and one becomes fatigued, it can also turn into drowsy meditation. To maintain clarity, first, the body must be well regulated, with qi and blood flowing smoothly and the spirit full and vigorous, so that the mind can maintain right mindfulness without losing it. Body and mind depend on each other: when the body's qi and blood circulate smoothly, the mind becomes relaxed and joyful, and it is easy to enter meditative concentration. When the mind's power is concentrated at the dantian and the dantian grows warm, it sends qi and blood throughout the body; once the qi and blood flow freely, the mind can easily settle in concentration. 

If one enters drowsy meditation while contemplating and practicing, the contemplative practice comes to a halt. If one cultivates according to the Four Foundations of Mindfulness Sūtra, the mind always has an object of contemplation; if it is dropped, pick it up again—when drowsiness arises one can become alert, and the mind remains clear throughout, so both meditative concentration and wisdom improve rapidly. When the mind possesses meditative concentration, considering problems is clear and distinct; without meditative concentration, everything is vague and indistinct. This is precisely the principle by which meditative concentration can give rise to contemplative practice wisdom and to the prajñā and Yogācāra wisdom. Some people still make empty claims, saying that attaining the fruits and seeing the mind do not require meditative concentration—yet even when searching for something, one needs meditative concentration; without concentration, one cannot recall where an item was placed. How much more so for the great matter of birth and death—how could one resolve and handle it with a muddled, chaotic mind?