The Difference Between Dull Concentration and Clear Concentration

Drowsy samādhi is a state in which one sits in meditation appearing neither asleep nor fully awake—dazed, hazy, and murky, with the mind lacking clarity. There is no meditative object, no power of alertness, no initial application and sustained examination (vitarka-vicāra), and no power of awareness. It seems like a state of rest and mental recuperation; the body feels rather comfortable, but there is no contemplative practice (vipaśyanā-caryā) wisdom. If one covets such feelings while abiding in this kind of concentration, meditative progress is extremely slow. The state of mind may improve somewhat, but it contributes nothing to the arising of wisdom and does not count as right concentration (samyak-samādhi). Clear samādhi is a state in which, while sitting in meditation, the mind is awake and lucid, has a meditative object, and possesses the power of alertness, the power of initial application and sustained examination, and the power of discernment. It is the equal cultivation of Samādhi and Prajñā; it belongs to right concentration. It has the power of concentration, can give rise to wise cognition of sense objects, can break through ignorance (avidyā), and the body can also undergo transformation. If the mind has no meditative object, there will be no thought and no perception, or else drowsiness. There is no power of thinking and no power of contemplative practice.  

Drowsy samādhi is not right concentration. It has no power of concentration, and there will be no contemplative wisdom, and thus no power of wisdom. Right concentration is lucid concentration; it has the power of concentration, and within concentration the mind has strength. This strength can subdue afflictions, cut off afflictions, break through ignorance, and spark the fire of wisdom. If drowsy samādhi can raise right mindfulness, it can be transformed into clear samādhi; and if clear samādhi grows fatigued over a long period, it will likewise turn into drowsy samādhi. To maintain clarity, first, the body must be tuned and harmonized, with the qi and blood flowing freely and the spirit full, so that the mind can keep right mindfulness without losing it. Body and mind lean upon each other: when the body's qi and blood circulate smoothly, the mind is relaxed and joyful and easily enters concentration. When mental power is concentrated at the dantian and the dantian grows warm, the qi and blood are sent throughout the whole body; once the qi and blood flow freely, the mind can easily settle in concentration.  

If one enters drowsy samādhi while contemplating and practicing, the contemplative practice halts. If one cultivates according to the Satipaṭṭhāna Sūtra, the mind always has a meditative object; if it is dropped, pick it up again. When drowsiness arises, one can become alert, and the mind remains lucid throughout; then both 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 wisdom and to the prajñā and Yogācāra wisdom. Some people still talk empty nonsense, saying that realizing the fruits and awakening to the true mind do not require meditative concentration. Yet even when looking for something, one needs concentration: without concentration, one cannot recall where an item was placed. How much more so the great matter of birth and death—how could it be resolved and handled with a muddled, chaotic mind?