Cultivation of Concentration and Chan Meditation for Realization of the Way (Part 1)

Section Two: The Practice Methods of Moving Chan

The so-called moving Chan refers to maintaining single-minded focus amid the bodily, verbal, and mental actions of the five-aggregate body (pañca-skandha) as it moves about, so as to have sufficient power of meditative concentration (samādhi) for investigating Chan and contemplative practice (vipaśyanā-caryā). This is a method of practice that constitutes the equal cultivation of Samādhi and Prajñā and the dual operation of śamatha and vipaśyanā, and it is a preparatory expedient means for investigating Chan and attaining realization.

There are many methods of practicing moving Chan, all of which are nothing other than gathering the mind to achieve the aim of single-minded focus and wholehearted concentration. For example, the Great Mindfulness Sutra (Mahāsatipaṭṭhāna Sutta) taught by the Buddha is the standard model of moving Chan; in particular, the contemplative practice of mindfulness of the body (kāya-smṛtyupasthāna) is the foundational practice method of moving Chan. One must master this method, striving to keep the mind single-minded at all times—gathering the mind so that it is not distracted. Only with this power of meditative concentration can one contemplate and practice the Buddha-dharma anytime and anywhere; when the conditions are complete, one can attain the fruits and enlightenment, and gain wisdom. Taking the Great Mindfulness Sutra as the benchmark, we can devise many similar expedient methods to guide learners into the stage of genuine practice, in the hope that all may personally realize the Buddha-dharma and benefit immeasurably.

Among these, the method of sitting prostration to the Buddha is relatively simple and suitable for beginners. If during sitting prostration the mind can achieve single-minded focus, maintaining a clear knowing awareness within, then one will have a certain power of introspection (pratyavekṣā-bala) and power of alertness toward the activities of one's own five aggregates. Subsequently, in coming and going, if the mind can constantly maintain this clear knowing awareness, then when the power of meditative concentration is complete, one can replace this knowing awareness with a huatou (critical phrase) for investigating Chan, turning to watching the huatou and investigating the huatou—thus formally beginning Chan investigation.

I. The Method of Regulating the Breath Before Sitting Meditation

Deep breathing is a method that can quickly settle the body and mind; before sitting meditation, the breath should be well regulated. Once the breath is regulated and the qi flows down to the dantian, not only will the body be healthy, but deluded thoughts will also be few. When the qi reaches the dantian, if a thought arises in the mind one feels it to be extremely mentally taxing, and thus becomes unwilling to entertain wandering thoughts—the mind then settles into stillness. The practice method is as follows:

After sitting cross-legged, first exhale, expelling all the turbid air; begin expelling the air outward from the abdomen, and when it is fully expelled, the abdomen is deflated. Pause briefly, then begin to inhale—you must inhale through the nose, not through the mouth. The inhalation should be long and slow, slow and long, again slow and long. In the mind, continuously visualize the qi slowly traveling from the nasal cavity, windpipe, lungs, and chest cavity, gradually down to the abdominal dantian. Although at first the qi cannot reach the dantian, still visualize it this way, because this helps the qi flow downward, helps open the Conception Vessel (Ren meridian), and penetrates the five zang and six fu organs. After inhaling fully, the abdomen is expanded; pause briefly, then slowly exhale through the mouth, and the exhalation should also be somewhat slow. After exhaling completely, close the mouth, pause briefly, and repeat the process of inhalation and exhalation.

Note that the inhalation time should be long; the longer it is, the more concentrated the attention, the more tranquil (praśama) the mind, and the more easily the qi channels flow. The qi should be inhaled all the way down to the abdominal dantian. If the qi channels truly flow to the dantian, at that time one cannot produce wandering thoughts even if one tries, because entertaining wandering thoughts is mentally exhausting. Thinking about some worldly matter, you will feel extremely, extremely tired, and thus stops are keen, and thinking is agile.

III. The Benefits of Sitting Prostration to the Buddha

When practicing cross-legged sitting meditation, first cross the legs properly, then prostrate to the Buddha while sitting cross-legged, with extremely slow movements. The body forcibly presses the legs down, so the qi channels can easily pass through the legs; once the qi channels pass through, the legs become supple. When prostrating with legs crossed in this way, because the attention is on the prostration movements and not on the legs, one cannot feel the leg pain. Originally your mind consciousness's attention was on the legs, but when prostrating with legs crossed, the attention is entirely transferred to each prostration movement; once the attention is transferred, you no longer feel the leg pain. Because the legs are forcibly pressed and cannot move, the mind is also stable; the qi channels pass through quickly, the legs become supple quickly, and gradually the pain is no longer felt. The same applies to the waist: when you forcibly prostrate with legs crossed, you cannot feel the waist pain either; as the prostration continues, the qi channels open and the waist becomes supple, and then the whole body becomes supple. Later, when you sit in meditation again, the body will not feel distressed, the legs will not hurt, the waist will not hurt, and the meditation time will be extended.

When prostrating with legs crossed, prostrate slowly, very slowly, tethering all attention to the prostration movements. The slower the better, the slower the better; with attention concentrated on the prostration movements, the mind will be focused and undistracted, and will not wander into random thoughts. Once the mind settles, the qi channels flow and the body feels comfortable; body and mind are subdued, and during quiet sitting the mind easily becomes still. Using such practice to tame the legs and tame one's waist, subduing one's scattered mind, the effect is excellent. During prostration, with the whole body pressed against the cushion, the two sinews of the back are fully stretched, the body is extended, making it easy for the qi channels to pass through the Governing Vessel along the back; once the qi channels begin to move, diseased qi is easily expelled, and the body becomes healthy.

When prostrating with legs crossed, the slow bodily movements can guide the qi channels to flow within the body along the pathways they should follow, continuously opening the body's acupoints and channels, making the body supple and healthy, and eliminating illness, pain, and latent ailments. With the sinews stretched long, the body becomes relaxed and supple and the mind tranquil; elongated sinews can remove many illnesses and are also conducive to longevity. The method of prostrating with legs crossed follows the same principle as practicing judo and yoga: both can make the physical body relaxed and supple and the mind gentle, thereby making the body healthy and long-lived. When you prostrate with legs crossed, you can stretch open the two sinews of the back; prostrating slowly, the slower you go, the more thoroughly they are stretched and the more the sinews can elongate; once elongated, the body becomes supple. If the body is never exercised or moved, it becomes stiff. What is called stiffness is in fact the sinews having become short; when the sinews are short, bodily functions are limited and vitality is lost.

When prostrating with legs crossed, not only are the sinews of the back stretched, but even the sinews of the neck are extended; then the sinews of the hips are stretched, and the sinews of both legs are also stretched open. Once the sinews are stretched open, the legs become supple and the waist becomes supple as well. When one first sits, the body may be entirely stiff, because the sinews are all contracted and not stretched open; therefore sitting meditation feels painful. Persist in practice for a period of time and it will improve; especially as one grows somewhat older, one should all the more cultivate one's body and mind, stretching open the sinews of every part of the body; then the body becomes supple and full of vitality, the mind easily becomes still, and while the body is being subdued, the mind is gradually subdued as well.

In prostration, the mental attention is crucial: focus the mind on each movement of the prostration, with a knowing constantly present within—knowing clearly and distinctly what you are doing at each moment, without stray thoughts. Then, whether walking, standing, sitting, or lying down, carry this knowing without letting go, single-minded and unconfused; when the concentration in motion is firm, you can investigate the huatou. Replace the object of the mind's knowing with the huatou of a phrase, suspending it in the mind and carrying the huatou whether walking, standing, sitting, or lying down; when questioning doubt arises, you can investigate the huatou, and one day you will be able to see the mind and attain enlightenment. This is a very important method for cultivating meditative concentration, called moving Chan; may it benefit everyone in realizing the Path soon.