The Sequence of Samadhi Cultivation

Why, during meditation, does the flow of seeds of consciousness diminish? Why does discernment become progressively weaker? Who determines whether to engage in discernment? Who decides to reduce or cease discernment? Within meditation, why does the manas decide to reduce or cease discernment? Why does the manas not make this decision outside of meditation? What is the relationship between manas and meditation?

If meditation only immobilizes the six consciousnesses but does not restrain the manas, and the manas clings to the eight objects, strongly desiring to engage in discernment, what would be the result? What is it called when the manas reduces clinging, ceases clinging, and becomes still? What phenomenon is this?

When cultivating meditation, shallow concentration trains the sense-accompanied consciousness, while deep concentration must necessarily train the solitary consciousness. The general procedure for cultivating concentration is to begin by subduing the sense-accompanied consciousness, gradually deepening and transitioning to the solitary consciousness, and then subduing the solitary consciousness. Profound meditative states all commence from training the solitary consciousness. For example, the various visualization methods described in the Buddhist sutras are all aimed at subduing the solitary consciousness. Throughout the entire process of cultivating concentration, from beginning to end, the arising, ceasing, and changes of the six consciousnesses are governed and directed by the manas. Although sometimes, and initially, it may be the consciousness that directs the manas, using reasoning and thought to persuade the manas not to cling randomly, ultimately, it is the manas that determines the presence, absence, intensity, or weakness of the six consciousnesses. The manas directs the coming and going of the six consciousnesses; the manas weakens and extinguishes the six consciousnesses.

The solitary consciousness is far more active than the sense-accompanied consciousness and is not easily subdued. Once subdued, meditation becomes effortless. Once one can grasp and direct the solitary consciousness, there is a pathway into and out of meditative absorption. Both grasping and directing are done by the manas. Therefore, the manas must possess the mental factor of desire (chanda). Subduing the desire of the manas, mobilizing the desire of the manas, and directing the desire of the manas make meditation effortless. Thus, cultivating concentration is essentially about subduing the manas and directing the manas.

The sequence for cultivating concentration: Subdue the five sense consciousnesses until only one of them remains; this is called concentration (focusing). Then, that single sense consciousness must also be weakened, allowing the function of the sense-accompanied consciousness to strengthen. Afterwards, transfer the function of the sense-accompanied consciousness to the solitary consciousness, further weakening the sense-accompanied consciousness and strengthening the solitary consciousness. Then, make the solitary consciousness focused, unified, and deepened.

In deeper concentration, weaken the solitary consciousness, and finally extinguish it. If the solitary consciousness is too strong, it also hinders meditation, especially deep meditation. For example, if there is a constant need to contemplate Dharma principles, if thoughts persistently arise in the mind and cannot be severed, or if thoughts need to be shifted, it becomes very difficult to maintain deep meditation.

Judging from the principles of cultivating concentration, the manas must correspond with the mental factor of concentration (samādhi). Concentration means concentrating the manas. Concentrating the six consciousnesses is useless and cannot truly restrain them. A child will inevitably follow its mother; restraining the mother simultaneously restrains the child. One must not look only at superficial phenomena; one must penetrate to the essence and ultimate reality of the matter. If one cannot observe the functioning of the manas, one also cannot perceive the deep-seated essence, remaining stuck on the surface of things, observing mere illusions.