Zen Meditation and Dharma Realization

Furthermore, regarding the practice of contemplating the mental faculty (manas), it requires not only meditative concentration (dhyāna) but also wisdom. Without meditative concentration, even if the teachings concerning the mental faculty are fully explained to you, you still will not be able to perceive it through contemplation. Once you attain meditative concentration and possess a certain degree of wisdom, and are then taught the teachings on the mental faculty, you will be able to follow the text, observing and contemplating accordingly, and swiftly realize the mental faculty. After realizing the mental faculty, you may even perceive some of its subtle intrinsic characteristics; such wisdom would be truly remarkable. If meditative concentration is lacking, even if you are told about the various functions of the mental faculty, it will be useless. Without realizing the mental faculty, you cannot observe it, nor can you truly understand its intrinsic nature. Consequently, your wisdom cannot substantially increase, and in different situations, you will again be unable to discern how the mental faculty operates.

Therefore, the enhancement of wisdom, the cultivation and realization of the Bodhisattva path, and contemplative practices at various levels cannot be achieved without sufficient and necessary meditative concentration. Without concentration, it is impossible to attain the wisdom of contemplation and realization, or genuine wisdom. The Buddha taught us the Threefold Training of "precepts, concentration, and wisdom" (śīla, samādhi, prajñā). We must never discard precepts, nor discard concentration, and then cling only to dry wisdom or wild wisdom (dry wisdom and wild wisdom). This is almost like drawing a cake to satisfy hunger. Some people seem to possess extensive knowledge of Buddhist teachings and profound principles, appearing wise and able to speak eloquently. However, what they discuss remains mere empty theory. They cannot articulate how to specifically implement these principles to make actions accord with them; it's all vague, verbal descriptions of general principles, very unspecific and crude. This shows they lack genuine realization and cannot explain the specifics of how to cultivate and realize. Especially, despite their eloquence, their mental conduct remains unchanged, inconsistent with what they preach, devoid of any experiential benefit of mental liberation.

If we do not diligently cultivate concentration and lack meditative stability, then increasingly profound and subtle teachings will become incomprehensible, let alone subject to contemplation and practice. Our practice will gradually fall behind, and we will lag. Then, we may lose confidence and turn to study other shallow teachings, which often contain many errors and flaws. Lacking the ability to discern, we may study for a lifetime without realizing the Dharma, wasting our precious time in vain.

For the great liberation of body and mind, for the genuine realization of the Dharma, and to swiftly attain Buddhahood, we must value meditative concentration. Without concentration, when encountering crucial and important teachings, we cannot comprehend or assimilate them, thus failing to realize them. Consequently, we cannot benefit from the supreme Dharma and cannot rely on it for liberation. Therefore, I urge everyone to seize the time diligently, fully utilize existing conditions, and even create conditions to cultivate concentration. We should practice concentration in motion (while walking, standing, sitting, lying down) and concentration in stillness (during seated meditation), training our mind to settle down at any time, refining it further. Then, contemplating and practicing the teachings we learn will become easier to realize. Following realization, wisdom will arise, transforming knowledge into our own experiential realization, yielding genuine benefit. Practicing in this way, both concentration and wisdom will continuously increase and become perfected. Practice will proceed very swiftly, no effort will be wasted, and we will achieve the greatest accomplishments on the path to Buddhahood.