Chapter Three: How to Cultivate Samādhi Well

Section One: Reducing Desires is Necessary to Cultivate Samādhi Well

1. Those with severe craving and desire cannot attain even the preliminary concentration (anāgamya-samādhi) of the desire realm, let alone the first dhyāna (prathama-dhyāna). They cannot even attain the coarsest concentration of the desire realm; they possess not a trace of samādhi. To attain samādhi, one must subdue craving and desire. Craving (tṛṣṇā) means greed, attachment, and clinging. Affection (prīti) means fondness and delight. When one no longer experiences fondness and delight towards the three realms, affection ceases. When affection ceases, the karmic force of the three realms is exhausted. When craving and desire cease, the fetters (saṃyojana) of the desire realm are severed. Severing the fetters of the desire realm enables liberation from the desire realm. At this point, the first dhyāna of the form realm will inevitably manifest, and upon death, one will be born in the heavens of the form realm.

This is because all samādhi states correspond to the realm of heavenly beings, not to the realm of humans. The mind's nature is superior to that of humans, and its state is higher than that of humans. Those who possess concentration of the desire realm (kāma-dhātu samādhi) certainly have minds that are detached from the desires of the human realm. Those who possess concentration of the form realm (rūpa-dhātu samādhi) have minds detached from the realms of humans, ghosts, animals, and desire-realm devas. Those who possess concentration of the formless realm (arūpya-dhātu samādhi) have minds detached from the realms of the form realm and the desire realm.

The presence or absence of samādhi depends entirely on mental thoughts. The moment a thought arises, samādhi vanishes; such is the power of thoughts. Those who complain about their inability to cultivate samādhi well should examine their own minds to see if their thoughts are pure, if they are too closely attached to human affairs and phenomena, and if their minds are constantly preoccupied with human matters. If thoughts are impure, forcibly enduring leg pain to cultivate concentration is useless.

Poetry, songs, music, chess, calligraphy, painting, various arts, and so forth, all belong to the realm of humans. If one delights in these things, craves them, and clings to them, one will not attain samādhi and cannot transcend the desire realm. We only need to identify the things that belong to the human realm, mentally distance ourselves from them, neither crave nor cling to them, and mentally exclude these things; samādhi will inevitably arise. This is the essence and foundation of cultivating samādhi.

Why is it that when a Pratyekabuddha becomes a king, merely by contemplating the law of dependent origination (pratītyasamutpāda) slightly, he can realize the Pratyekabuddha fruit, with samādhi and supernatural powers instantly manifesting, enabling him to fly out of the palace and leave home to practice the path? It is because his mind is free from human affairs; he does not delight in human matters. Although occupying the position of a king, surrounded by consorts and palace ladies, his mind is free from desire, disliking noise and entertainment. Therefore, he can realize the Pratyekabuddha fruit very quickly. This is also due to the foundation of past-life cultivation.

2. Only by Not Coveting a Comfortable Life Can One Attain Samādhi

Eating whenever food is encountered, drinking whenever drink is encountered, with the stomach, intestines, brain, and mind never seeking even a moment's rest – how can one attain samādhi? Being so particular about daily food, clothing, shelter, and transportation, enjoying such comforts, with the mind never applied to the path – how can one attain samādhi? Either engaging in disputes, pursuing fame, seeking power, chasing money, or scheming with all one's might – how can one attain samādhi? With the mind utterly chaotic and disordered – how can one attain samādhi? When asked to receive precepts, staying far away – how can one attain samādhi?

Current living conditions are too good; everyone is accustomed to enjoyment, never feeling it excessive. Therefore, they are unaware of the many changes in their bodies, let alone the scattering of their minds. Even if the mind is impure, they remain unaware. Under such circumstances, how can one attain samādhi? The little merit cultivated in past lives is all used for enjoyment; the merit needed for the path is insufficient. How can the path make progress? Without paying some price, without enduring some hardship, wanting to enjoy life while also wanting to attain the Way, wanting to gain everything – with such great greed, how can one attain the Way?

Daily indulgence in highly nutritious supplements causes excess energy in the body, leading to restlessness and agitation in the mind, making it impure. Even if samādhi is present, it will vanish. When the stomach and intestines are working, when the internal organs are functioning, the mental faculty (manas) must necessarily guard them. Thus, the mental faculty becomes impure, unable to attain leisure; it is distracted and cannot settle down no matter how one sits in meditation. When not sitting, it is even less able to settle.

Cultivating samādhi is most hindered by the stomach and intestines constantly working to digest food and drink. Some people not only eat three meals but also have a late-night snack, eating four meals a day. How can this be called a cultivator? What can be cultivated? There will be no samādhi at all. With the stomach and intestines working all day, the mental faculty constantly attending to the stomach and the body sense faculty (kāyendriya), unable to find leisure, samādhi will certainly not appear. If one is unwilling to relinquish even the slightest indulgence in food, it is impossible to attain the Way. Without relinquishment, there is no attainment. Unless one does not seek the liberating insight (解悟) that comes with samādhi, then one need not abstain from food; one can eat and drink at will, enjoying as much comfort as desired. In this world, few resemble cultivators. The demeanor of past Chan masters, patriarchs, or Chan practitioners is simply unseen now. People are not even willing to pretend; they bear no resemblance to patriarchs in appearance, substance, or essence, yet still hope for great achievement in the Buddha Dharma – this is impossible.

3. Samādhi Arises More Easily with Less Mental Grasping

If the mind is always swayed by various states, turning with the states, then it cannot be stilled (śamatha). Without stillness, there can be no insight (vipaśyanā). Precepts (śīla) prevent wrongdoing and evil, prevent mental scattering, and are used to subdue afflictions (kleśa). After afflictions are subdued, the mind does not move chaotically. When states arise, if the mind grasps less, cultivating samādhi becomes easier. If the mind internally emphasizes food, clothing, shelter, and possessions, has many hobbies and wishes, and cares about many people and things, becoming entangled like hemp, how can it be stilled? Reduce hobbies and interests, lessen the objects the mind grasps at, and the mind can become slightly stilled. Strive to be uninterested in and indifferent to all surrounding people, affairs, and things. With less mental grasping, the mind turns inward, not scattering outward; samādhi will certainly arise.

In the human realm, with many hobbies and interests, grasping at every human affair, constantly wanting to express oneself everywhere, the inner sense of "I" (ahaṃkāra) always appears; the mind cannot attain tranquil stillness. At the end of life, one will realize that this lifetime has yielded no real gain; it was futile labor. Therefore, it is better to turn back early now, diligently develop the inner treasure, and not greedily seek outward things to disturb the mind. Life always involves gains and losses; one must calculate well what gain brings the greatest benefit, ensuring reliable security for future lives.

4. When an Arhat reaches the end of life, the mental faculty (manas) no longer generates attention (manasikāra) towards any dharma, nor does the mental factor (caitasika) of volition (cetanā) operate. The five universal mental factors (pañca sarvatraga) cease to manifest. Thus, the Ālayavijñāna (storehouse consciousness) cannot perceive the mental activity of the manas and consequently cannot project the seeds (bīja) of the manas' consciousness; the manas then ceases. If our manas is constantly applying attention to all dharmas, constantly deliberating and discriminating, the Ālayavijñāna will continuously give rise to the six consciousnesses (vijñāna), and body, speech, and mind will continuously manifest; the mind cannot become tranquil and still. The manas applies attention only to dharmas it is interested in. The more things it is interested in, the more it applies attention, causing the mental consciousness (manovijñāna) to be extremely busy. Then there is no way to become quiet; samādhi cannot be successfully cultivated.

If we wish to cultivate samādhi well, we must reduce desire for worldly dharmas, be uninterested in all worldly dharmas, minimize enjoyment of human pleasures. When the mind of renunciation (naiṣkramya-citta) arises, samādhi can be cultivated very quickly. If one always has perception and examination (vitarka-vicāra) towards certain people or affairs, harbors hatred (dveṣa), or has craving and affection, it means the manas' grasping is unceasing, attention is unceasing, deliberation is unceasing, and the thoughts of the six consciousnesses are unceasing. Under such circumstances, samādhi cannot be successfully cultivated. Reducing worldly desires makes concentration of the desire realm (kāma-dhātu samādhi) easier to manifest. Lessening or abandoning craving for human dharmas allows the heavenly realms to appear. Always feeling that everything in the human world is good, always liking human people, affairs, and phenomena, the mind will not have samādhi. Reduce greed and desire, do not be overly concerned with oneself, do not let thoughts constantly revolve around oneself, strive to relinquish oneself, and fill the mind with the work of the path (dharma-karma); then samādhi will easily appear.

5. Cultivating samādhi is also cultivating the mind. Subduing the afflictions of greed, hatred, and delusion (rāga, dveṣa, moha) is cultivating the mind. Cultivating the mind is cultivating samādhi. When the mind becomes pure and quiet, samādhi appears. Those who cannot cultivate samādhi well certainly have too many worldly affairs in their minds that they cannot set aside, causing the six consciousnesses to continuously generate thoughts and preventing concentration on one point. Therefore, to cultivate samādhi well, one should frequently examine one's own mind to see what is inside, strive to eliminate all the people and things one cannot let go of; then the six consciousnesses will become quiet, and samādhi will arise.

Whatever we do daily, our minds should focus on one dharma, with no other thoughts, or other thoughts should be faint and discarded after being dealt with. Worldly affairs should merely be handled perfunctorily; do not be too serious about them. When cultivating samādhi, as long as we can gather our mental thoughts and grasp less at worldly dharmas, samādhi in activity (moving samādhi) will certainly be cultivated well. The mind should try to isolate itself from worldly dharmas. Things can be done, but once done, discard them. Do not let the mind grasp at them; dwell less on things. Then samādhi will easily appear. One should strive to ensure that every day, except when sleeping, whatever one does at any time, the mind is focused on one dharma: either reciting the Buddha's name, reciting mantras, reciting sūtras, contemplating (observing the nature of reality - vipaśyanā), practicing Chan (dhyāna), investigating the huatou (critical phrase), or investigating gong'ans (kōan). Over time, the body and mind will naturally experience comfortable sensations, and samādhi will appear.

6. What do beings in the desire realm crave the most? The desire realm has five objects of desire: forms, sounds, smells, tastes, and touches. All dharmas have their corresponding mental objects (dharmāyatana). There are mental objects of form (rūpa), and mental objects of mind (dharma). Mental objects of mind refer to the seven consciousnesses and their associated mental factors (caitta).

What beings find hardest to relinquish are the mind consciousness and its mental factors, mainly the mental factors of sensation (vedanā) and perception (saṃjñā). Always wanting to know, always caring about feelings, the manas does not want to be still. Not wanting to extinguish these sensations and the nature of knowing causes the mind to be scattered like hemp; therefore, cultivating samādhi is extremely difficult.

Beings' craving for the self and all dharmas is essentially craving for the Ālayavijñāna, because these dharmas are all functions of the Ālayavijñāna. Yet, despite this craving, they do not know the essence of what they crave. Beings in the desire realm, once they gain power, refuse to relinquish it; once they gain status, refuse to relinquish it; once they gain wealth, refuse to relinquish it; they absolutely refuse to relinquish any of their various personal enjoyments – they are too greedy. Not knowing how supremely wonderful it is to become a Buddha, how worthy of craving, yet lacking the mind that aspires to Buddhahood – this is profound ignorance (avidyā).

7. If the mind is free from random thoughts, the scattered mind is eliminated. Without a scattered mind, samādhi naturally appears. Random thoughts are the habitual tendency (vāsanā) of the manas to grasp; it is difficult to overcome. One must find a way to subdue the grasping habit of the manas. How can the habit of the manas be effectively subdued? Seize the characteristic of the manas: it most fears being idle with nothing to do. Then give it one meaningful thing to do, let it focus mainly on this task, and tell it this matter is very important. Once it considers it important, it will certainly put its energy into this matter.

What kind of matter is most meaningful? Have it recite mantras, recite sūtras, or recite the Buddha's name. Initially, set a quantity and time. Once it forms a habit, there is no need to set quantity and time anymore; it will automatically and consciously recite mantras, sūtras, or the Buddha's name, maintaining this state even while sleeping. Then the power of samādhi (samādhi-bala) will be achieved. The energy of the manas is too abundant. Find a way to attract its attention, make it concentrate its energy; then the mental consciousness (manovijñāna) can focus single-mindedly, and the manas can also concentrate on contemplating the Buddha Dharma. This depends on how the mental consciousness guides and directs the manas. Usually, no matter what one is doing, mentally recite the Śūraṅgama Mantra (楞严咒). Do not seek quantity, only focus – this brings great blessing power.

Strive to squeeze time to cultivate samādhi. When the power of concentration is somewhat better, contemplate the five aggregates (skandha) and the eighteen elements (dhātu). Begin contemplation (vipaśyanā) from the impermanence (anitya) and selflessness (anātman) of the physical body (rūpa). In the very moment the five aggregates are active, differentiate what the physical body is, what the aggregate of sensation (vedanā) is (which sensations belong to which consciousnesses), what the aggregate of perception (saṃjñā) is (which perceptions belong to which consciousnesses), what the aggregate of mental formations (saṃskāra) is (which formations belong to which consciousnesses). What are the six sense bases (ṣaḍāyatana)? What are the six sense objects (ṣaḍ viṣaya)? What are the six consciousnesses (ṣaḍ vijñāna) doing? Then observe the arising, ceasing, and changing nature of these dharmas.

8. Developing More Concentration Power Leads to Samādhi

Samādhi is nothing more than a power of concentration (ekāgratā). Concentrate fully on doing what should be done at present, with no other thoughts in mind; only then can the task be done well. First, one must have a high sense of responsibility for what one is doing and a strong interest in it; then one can delve into it wholeheartedly and solve the problem. The more concentrated one is, the better the solution, the deeper and more significant the principles discovered, and the more profound the wisdom (prajñā).

For example, researchers, investigators, scientists – they have a strong sense of responsibility for their research, like it very much, and have a deep interest in exploration. Therefore, they diligently and tirelessly investigate day and night, forgetting to eat and sleep, oblivious to anything else. In the end, they can achieve certain research results and make astonishing discoveries.

Those whose minds are still scattered should, while walking, standing, sitting, or lying down during the day, persistently recite mantras or recite the Heart Sūtra (心经). Only during free time, sit in meditation so the mind can quiet down; later, one can contemplate and reflect on the Buddha Dharma. After one can contemplate the Buddha Dharma while sitting in meditation, then train oneself to contemplate simple Buddha Dharma while walking, standing, sitting, or lying down during the day. Initially train oneself to be clearly aware of what one is currently doing, avoiding mental blankness (无记 - avyākṛta), scattering, or grasping. Let the mind dwell on the task currently being done – this is a superficial level of concentration.

9. How to Use Wisdom to Generate Samādhi

Cultivating samādhi also requires some skillful means (upāya). It is not achieved by forcibly enduring leg pain to sit down. If grasping at all dharmas is unceasing, internal perception, examination, and thinking are unceasing, and the mind is not tranquil, one cannot sit still, and samādhi will not appear. How to make the mind tranquil so samādhi appears? Reduce the grasping of the manas, reduce perception and examination; then the mind will gradually become pure, and samādhi will appear.

The *Sūtra on the Samādhi of Sitting Meditation* (坐禅三昧经) explains many methods for cultivating samādhi. Before cultivating samādhi, first use wisdom to recognize the emptiness (śūnyatā) of all dharmas to eliminate the grasping mind. When grasping is reduced, samādhi will appear. For example, if someone has desire for family/companions, use a method to eliminate thoughts of family/companions. When there are no thoughts in the mind, it will become tranquil, and the mind can stabilize. If someone is attached to their homeland, eliminate thoughts of the homeland; when the mind no longer thinks of homeland, samādhi will appear. If someone has greed and affection in their mind, find a way to subdue greed and affection; when the mind is free from greed and affection and becomes tranquil, samādhi will appear. If someone has hatred (dveṣa) in their mind, find a way to subdue hatred; when the mind is free from hatred and becomes tranquil, samādhi will appear. Before sitting cross-legged, first identify what afflictions are in the mind, what thoughts are occupying the mind, then find a corresponding method to counteract them. After convincing oneself, when afflictions and thoughts no longer arise, cultivating samādhi becomes easy. In this way, relying on wisdom to eliminate the grasping mind, the mind quiets down and enters samādhi.

After the mind is subdued and samādhi appears, one should contemplate and reflect within samādhi to counteract afflictions. After attaining samādhi (三昧), one can eliminate afflictions. Those with heavy hatred should cultivate the contemplation of loving-kindness (maitrī-bhāvanā). How to cultivate loving-kindness contemplation is explained in detail in the *Sūtra on the Samādhi of Sitting Meditation*. Those with heavy greed should cultivate the contemplation on the impure (aśubha-bhāvanā) or the skeleton/skeleton contemplation (白骨观); contemplating people as skeletons eliminates greed. Those with desire for family/companions should contemplate the arising and ceasing, emptiness, and unreliability of family/companions, etc. If the mind is always attached to the homeland, having thoughts of the homeland, contemplate the disasters, fragility, and unreliability within the homeland. In this way, true great wisdom (mahāprajñā) can be generated from samādhi.

Samādhi and wisdom (prajñā) actually promote and complement each other. Observing the impermanence of the world with wisdom reduces the mind's grasping and scattering, making it easier to settle into concentration. Observe what knots and fetters exist in one's mind, then contemplate and analyze how these mental knots are not in accordance with the Dharma. After thorough analysis, the knots will slowly loosen; no longer entangled, the mind quiets down. One must understand what is in one's own mind. If one does not understand, there is no way to eliminate the thoughts; the mind cannot quiet down. Rely on wisdom to guide samādhi. After cultivating samādhi, contemplate again within samādhi to generate even deeper wisdom, called samādhi-wisdom (三昧). Therefore, wisdom facilitates the cultivation of samādhi; without wisdom, it is difficult to cultivate samādhi. With samādhi, it is easier to generate wisdom.

10. Subduing the Five Hindrances is Necessary to Arouse the First Dhyāna

The condition for the manifestation of the first dhyāna is the subduing of the Five Hindrances (pañca nīvaraṇāni): sensual desire (kāmacchanda), ill-will (vyāpāda), sloth-torpor (styāna-middha), restlessness-worry (auddhatya-kaukṛtya), and doubt (vicikitsā). One must effectively subdue all of them and strive to distance oneself from wealth, sex, fame, food, and sleep to arouse the first dhyāna.

The Five Hindrances are: Sensual Desire, Ill-will, Sloth-Torpor, Restlessness-Worry, and Doubt. If there is ill-will internally, thoughts, perceptions, and examinations constantly arise; the mind cannot calm down, and samādhi will not appear. If there is sensual desire internally, afflictions arise unceasingly, and one cannot attain tranquility; cultivating samādhi is also difficult. Sloth-Torpor still belongs to dullness (laya); the mind is turbid and impure, which certainly obstructs samādhi. Restlessness-Worry (Uddhatya-kaukṛtya): the mind grasps at past people and events, memories and recollections are unceasing, hopes and thoughts are unceasing; this also obstructs samādhi.

Doubt: unresolved problems in the mind, doubt about oneself, doubt about others, doubt about the Dharma; doubts hang in the mind, stuck in the heart, perceptions and examinations are unceasing; this certainly obstructs samādhi. Regret (kaukṛtya): always thinking about one's own mistakes, constant mental worry, unceasing afflictions, unceasing thoughts; the six consciousnesses cannot be tranquil, and samādhi will not arise. Therefore, before cultivating samādhi, examine one's own mind, sweep away the dust in the heart. When the mind is empty and pure, as soon as one sits cross-legged, samādhi will arise. If the mind is free from affairs in daily life, samādhi will appear even while walking, standing, sitting, or lying down.

To subdue the Five Hindrances, one must generate the mind of renunciation (naiṣkramya-citta) and a strong aspiration for cultivation. Do not crave the material comforts of worldly life in the desire realm; be indifferent and unattached to food, drink, clothing, shelter, and possessions. Only then can one attain a mind that abides nowhere (apratiṣṭhita-citta), transcend the dharmas of the desire realm, and be free from craving for forms, sounds, smells, tastes, and touches; only then can the first dhyāna be aroused.

People nowadays are very particular about enjoyment, emphasizing comfortable and carefree living, saving face, constantly comparing themselves with others; the entire mind is immersed in the mundane. This severely obstructs the arising of samādhi. Those who are very particular about food, clothing, shelter, and possessions, who deeply crave them, cannot possibly have samādhi. Beings in the first dhyāna of the form realm lack the tongue consciousness and do not need to eat or drink. If we like to eat, like delicious food, and cling to taste objects (rasa), the first dhyāna cannot manifest. Beings in the form realm lack the nose consciousness and do not smell scents. If we always like pleasant smells, dislike foul smells, and cling to smell objects (gandha), the first dhyāna similarly cannot manifest.

Not craving the dharmas of the human world allows the concentration of the desire realm to appear. Being uninterested in human affairs allows concentration of the desire realm to arise. Liking human people, affairs, and phenomena prevents the concentration of the desire realm. Not craving the states of desire-realm devas allows the dhyānas of the form realm to arise. Relinquishing the enjoyments and cravings of the lower realm allows the dhyānas of the higher realm to appear. This is the principle and condition for the manifestation of samādhi.

If we wholeheartedly immerse ourselves in the affairs of the desire realm every day, scheming back and forth, the first dhyāna cannot manifest. Wanting to pursue everything, wanting to obtain everything, wanting to be better than others in everything – this prevents the manifestation of the first dhyāna. If the merit gained from studying Buddhism and practicing is all used for material life enjoyment, the merit needed for the path (dharma-karma) becomes insufficient. Reserve more merit for cultivation; only then can the path continuously progress.