Chapter Four: The Methods of Cultivating Samadhi and Contemplation as Taught in the Buddhist Sutras

I. The Surangama Sutra mentions the method of cultivating samapatti, which combines samadhi and prajna, using the mind to transform the realm, where the mind alters the realm and the realm follows the mind. This method is also not difficult. In samadhi, the mind meditates single-pointedly on a particular state. As samadhi deepens and the mind transforms, the realm gradually transforms accordingly. Originally, the mind may harbor evil thoughts, but as samadhi deepens and the mind relaxes, evil thoughts turn into wholesome thoughts; one may wish to think evil but finds it impossible. All things become beautiful, the mind changes from anger to joy, and the realm transforms from ugliness to beauty—thus the mind transforms and the realm follows. Therefore, samadhi can subdue afflictions, eradicate afflictions, transform mental states, and alter all dharmas. All Buddhas and great Bodhisattvas cultivated samapatti, thereby accomplishing all dharmas, accomplishing and transforming the three realms and the vessel-like world, turning impure lands into pure lands.

II. The Method of Cultivating the Four Foundations of Mindfulness

The Satipatthana Sutta is an excellent scripture for simultaneously cultivating samadhi and prajna to attain the purified Dharma-eye. Because we lack samadhi power and prajna power, our minds are coarse and do not introspect. This sutra teaches us how to refine the mind to an extremely subtle degree, enabling increasingly clear introspection, recognizing the impermanence, change, and unreality of the arising and ceasing of the five aggregates, thereby eradicating the view of self and realizing the four fruitions of the Sravaka vehicle.

The sutra explains the contemplative practice method of the Four Foundations of Mindfulness: contemplation on the body, contemplation on feelings, contemplation on the mind, and contemplation on dharmas. When contemplating the body, one first contemplates one's own breath, with the mind continuously following the breath. The mind focuses on this single object, attaining concentration and stillness (samadhi and samatha). Then contemplation (vipassana) arises, realizing the arising and ceasing of the physical body and its selflessness. Afterwards, one contemplates the entire physical body until one thoroughly comprehends all bodily actions and activities, becoming clearly and distinctly aware of what one is currently doing. Finally, only the thought of the body remains. Then, one empties that thought, relinquishes that notion, and the mind knows that all dharmas are empty and not the self.

If one intends to engage in Chan (Zen) investigation in the future, one can use the power of samadhi to replace this thought with a Chan huatou (critical phrase) or a point of Dharma meaning that needs resolving. Then, carrying this investigating thought during walking, standing, sitting, and lying down, at a certain point, the Dharma meaning will be investigated and understood. Currently, our minds are not alert enough; we do not understand ourselves and cannot introspect. By cultivating samadhi, once the mind becomes extremely subtle, we can understand ourselves very well. Only by understanding can we resolve our own problems.

After practicing for a while, one can taste the sweetness of practice. Although it may feel bitter at the beginning, with inner struggle and unwillingness to accept restraint, persisting until it becomes a habit is beneficial. One can introspect anytime, anywhere, knowing what the body is doing and what the mind is doing. One's physical, verbal, and mental actions become thoroughly understood. Knowing oneself and knowing the situation, one can be invincible in resolving one's own problems. Use the Dharma to examine oneself, manage oneself well, and check whether one's actions accord with the Dharma. Once able to manage oneself, one will have the capacity to manage others well in the future. If one cannot even manage oneself, one cannot manage others and cannot become a Bodhisattva, a leader for sentient beings.

One must understand that one's present actions constitute the view of the body and the view of self, clinging to these actions and behaviors as real, grasping them as "me." When one has the ability to introspect, one knows this is self-grasping (atma-graha). Clinging to the functions and effects of all dharmas as real is dharma-grasping (dharma-graha). First, being able to observe this is sufficient; don't worry about whether one can achieve it yet—it will happen sooner or later. What is feared is not knowing now, not being able to observe oneself—that is ignorance (avidya). If one does not know one's own views are wrong, does not know one has attachments and ignorance, how can one change?

Begin contemplating the body by observing the breath, cultivating mindfulness of the body. Then cultivate mindfulness of feelings. Sentient beings mostly drive their minds to create various karmic actions seeking pleasant sensations. These feelings are all functions of the arising and ceasing six consciousnesses, also involving the function of the manas (mind root); all are impermanent, changing, and unstable. Then contemplate the mind's impermanence. Initially, contemplate the consciousness of the six consciousnesses; ultimately, it also involves the manas. The content written is not lengthy, but becoming proficient in the contemplative practice of each small section also requires a very long period of time; how long depends on the individual.

Finally, the Satipatthana Sutta speaks of contemplating the selflessness of dharmas (dharma-nairatmya). This selflessness of dharmas does not mean that all dharmas are not the "I" of the eighth consciousness (alaya-vijnana); the Sravaka contemplation is not done this way, as contemplating thus cannot lead to realization of the fruitions. The "I" in the Sravaka context refers to the "I" that can disintegrate and be destroyed; in reality, there is no "I" that is permanent and indestructible. All dharmas cannot exist permanently; sooner or later they must perish. Therefore, it is said dharmas are selfless, not the self.

III. Sutra Original Text: "Transformation" means Buddhas and Bodhisattvas, relying on the mastery of samadhi, if they generate the superior understanding (adhimukti) of water regarding the earth, they cause it to become water, truly and not otherwise; the superior understanding of fire and wind is likewise. If regarding water they generate the superior understanding of earth, they cause it to become earth, truly and not otherwise; the superior understanding of fire and wind is likewise. If regarding fire they generate the superior understanding of earth, they cause it to become earth, truly and not otherwise; the superior understanding of water and wind is likewise. If regarding wind they generate the superior understanding of earth, they cause it to become earth, truly and not otherwise; the superior understanding of water and fire is likewise.

Explanation: Buddhas and Bodhisattvas can rely on the power of mastery from profound samadhi to alter the earth, water, fire, and wind elements, thereby transforming the world. For example, when Buddhas and Bodhisattvas see the earth and wish to change its earth nature into water nature, they no longer perceive the earth element but perceive the water element upon the earth element. Thus, mountains and rivers transform into rivers, seas, and oceans; apart from rivers, seas, and oceans, there are no other material dust realms. When Buddhas and Bodhisattvas see a great fire and forcefully perceive water upon the great fire, the seed of the fire element transforms into the seed of the water element, the great fire becomes great water; apart from great water, there are no other material dust realms. When Buddhas and Bodhisattvas see a great wind blowing and wish to extinguish the great wind, forcefully visualizing the great wind as great water, the seed of the wind element transforms into the seed of the water element, the great wind transforms into great water; apart from great water, there are no other material dust realms.

If Buddhas and Bodhisattvas see great water and wish to extinguish the great water, forcefully visualizing the great water as great earth, the seed of the water element transforms into the seed of the earth element, the great water transforms into great earth; apart from great earth, no other material dust realms are seen. If Buddhas and Bodhisattvas see a great fire and do not wish the great fire to exist, forcefully visualizing the great fire as great earth, the seed of the fire element transforms into the seed of the earth element, the great fire becomes great earth; apart from great earth, no other material dust realms are seen. If Buddhas and Bodhisattvas see a great wind blowing and do not wish the great wind to exist, forcefully visualizing the great wind as great earth, the seed of the wind element transforms into the seed of the earth element, the great wind transforms into great earth; apart from great earth, no other material dust realms are seen.

In summary, because Buddhas and Bodhisattvas possess profound samadhi, their minds are masterful. They can freely transform the seeds of the four great elements, alter all material forms (rupa-dharma), and transform all worlds according to their wishes. With immeasurable spiritual powers and wisdom, they guide all sentient beings into the Buddha Path.

Concentrating the mind on one point, nothing remains unaccomplished. Outsiders (tirthikas) can concentrate the mind on one point; Arhats and Pratyekabuddhas can concentrate the mind on one point; great Bodhisattvas can concentrate the mind on one point; Buddhas can even more so concentrate the mind on one point. All can make the mind masterful, all can accordingly act according to their wishes, and all can accomplish corresponding deeds. However, because the measure of the mind differs, the depth of samadhi differs, and wisdom differs, the degree of the mind's mastery differs, and the deeds accomplished also differ.

IV. Mohe Zhiguan (Great Calming and Contemplation) Original Text: If hearing [the Dharma] and contemplation are excessive, like the sun scorching a sprout, then one should hear [the instruction] to stop [contemplation], moistening it with the water of samadhi. Or if hearing [the Dharma] and samadhi drown [the mind] for too long, like a sprout rotting and unable to grow, then one should hear [the instruction] to contemplate, letting wind and sun stir it, causing wholesome dharmas to manifest. Or at times when the investigation is scattered, a single thought cannot be held, then one should hear [the instruction] to stop, to cure the scattered mind. Or if sunk in dullness, sitting dazedly in fog, then one should hear [the instruction] to contemplate, to break this deep sleep. Or if hearing [the instruction] to stop brings clarity, then exclusively hear the stop. Or if hearing [the instruction] to contemplate brings brightness, then exclusively hear the contemplation. This is the self-cultivation of the faith-practice, the eight skillful methods of well-pacifying the mind.

Explanation: When the mental contemplation and examination of Dharma meanings are excessive, it is like the sun shining on a withered sprout. At this time, one should stop the contemplation and examination, stilling the mind to cultivate samadhi, like watering and moistening the withered sprout. After the mind has dwelled in samadhi for a long time, it is like water drowning the sprout, causing it to rot and cease growing. At this time, one should generate mental activity from the stillness of samadhi to contemplate and examine Dharma meanings, causing the merits of wholesome dharmas to appear and increase in the mind, like using wind to blow on the nearly rotten sprout, using sunlight to shine on it, applying the balanced nourishment of earth, water, fire, and wind to the sprout so it can grow strong and healthy.

During the cultivation process, sometimes the investigation gallops incessantly, thoughts surge uncontrollably, the mind is agitated, and the merits of wholesome dharmas disappear or do not manifest. At this time, one should cultivate samadhi, stilling the mind to counteract the scattered, clinging mind, causing the birth of wisdom merits. During the cultivation process, sometimes while sitting quietly, the head feels dull and heavy, dazed as if in fog, the mind dark without generating the benefit of wisdom merits. At this time, one should generate mental contemplation and examination of Dharma meanings to break the state of drowsiness. During the cultivation process, when in samadhi the mind is clear and bright like the sun at noon, one should continue single-mindedly cultivating samadhi, as this more easily gives rise to the water of wisdom. Sometimes, upon introspection, one sees the wisdom of contemplation flowing out like a gurgling stream. At this time, one should continue single-mindedly cultivating contemplation to ensure the water of wisdom continuously flows.

The above are the eight skillful methods for pacifying the mind that sentient beings should understand and apply during the cultivation process. One should strive to maintain equal emphasis on samadhi and prajna, not neglecting either, otherwise cultivation cannot succeed.       

V. The First Contemplation of the Sutra on the Contemplation of Amitayus Buddha 

Original Text: (The Buddha said) Now, the Tathagata teaches Vaidehi and all sentient beings of the future age to contemplate the Western Land of Ultimate Bliss. By the Buddha's power, they will be able to see that pure land. Like holding a bright mirror, one sees one's own face. Upon seeing the supremely wonderful blissful things of that land, the mind becomes joyful, and at that very moment, one attains the Patience of the Non-arising of Dharmas. The Buddha told Vaidehi: "You are an ordinary person, your mental power is weak, you have not attained the divine eye, you cannot see afar. The Buddhas, the Tathagatas, have a special expedient means to enable you to see." Then Vaidehi said to the Buddha: "World Honored One! As I am now, by the Buddha's power, I see that land; after the Buddha's parinirvana, all those sentient beings who are defiled, evil, unwholesome, and tormented by the five sufferings, how will they see Amitabha Buddha's Land of Ultimate Bliss?" The Buddha told Vaidehi: "You and sentient beings should single-mindedly concentrate on one point, contemplate the West. How to contemplate? All contemplators, unless born blind, those with eyes, all see the sun setting. You should arouse right mindfulness, sit upright facing west, carefully observe the place where the sun is about to set, make the mind firmly abide, concentrate the contemplation without shifting. See the sun about to set, its shape like a suspended drum. After seeing the sun, whether eyes are closed or open, make it clear and distinct. This is the contemplation of the sun, called the first contemplation." 

Explanation: The Buddha, for those whose mental power is weak, taught a skillful method for rebirth in the Land of Ultimate Bliss at the time of death. This involves first facing west and contemplating the setting sun, water, and earth. After accomplishing these three contemplations, rebirth in the Land of Ultimate Bliss is assured. There are sixteen contemplations in total. Each contemplation has the Buddha's power blessing it. If relying solely on sentient beings' own power to accomplish the contemplation, it would likely be very difficult, because the Buddha said sentient beings' mental power is weak and their power of visualization is feeble. Why are sentient beings' mental power weak and visualization power feeble? Because sentient beings, through immeasurable kalpas, have deep-seated karmic seeds, too much clinging to worldly dharmas, and minds too scattered; they cannot concentrate all energy on one thing. Therefore, it is not easy to accomplish one thing; one can only rely on the Buddha's power blessings to complete the visualization.

The Buddha said: "I now teach Vaidehi and all sentient beings of the future age to contemplate the Western Land of Ultimate Bliss. By the power of the Buddha's blessing, in this very life they will see the pure land of the Ultimate Bliss world, just like holding a bright mirror and seeing one's own appearance; they will see with their very eyes the supremely wonderful and majestic things of the Land of Ultimate Bliss." Then, the mind becomes joyful. Because the mind is joyful, at that very moment they attain the Patience of the Non-arising of Dharmas, knowing that all dharmas are illusory transformations based on the self-mind, all are unarisen, all are unreal, and enduring this realization, they attain the Patience of the Non-arising of Dharmas.

The Buddha said to Vaidehi: "You are currently an ordinary person, your mental power is very weak, you lack the power of visualization, you do not have the divine eye, you cannot see very far, let alone the Land of Ultimate Bliss. However, the Buddhas, the Tathagatas, have some skillful means to enable you to see the Land of Ultimate Bliss."

Vaidehi said to the Buddha: "World Honored One, as I am now, because of the Buddha's power blessing, I am able to see the Buddha-land of Ultimate Bliss. After the World Honored One's parinirvana, those sentient beings of later times whose minds are defiled and unwholesome, tormented by the sufferings of birth, old age, sickness, and death, how will they be able to see Amitabha Buddha's Land of Ultimate Bliss with their very eyes?"

The Buddha told Vaidehi: "You and these sentient beings should single-mindedly concentrate your minds on one point, contemplate the West. How to contemplate? All sentient beings willing to contemplate, unless born blind, those with eyes who can see forms, all can see the scene of the sun setting in the west. You should arouse right mindfulness, fix the mind on one point, sit upright facing west, carefully and single-mindedly observe the place where the sun is about to set. Make the mind steadfastly abide in this scene, specifically contemplating this scene without shifting. At this time, one should be able to see the sun about to set, its shape round like a large drum suspended in the air. After seeing the setting sun, whether eyes are closed or open, one can clearly see the appearance of the setting sun. If one can see it constantly, without losing it, samadhi is achieved. This is the contemplation of the sun, the first of the sixteen contemplations."

The original text of the Buddha's words conveys this meaning. To facilitate contemplation, when the sun sets, we can use a mobile phone to record a video. The video is more vivid and clear, more conducive to contemplation and memory. The setting sun should not be white; the sutra says it is orange-red, red with a slight hint of yellow. The true appearance of the setting sun should be seen with one's own eyes; the more realistic, the better. The setting sun in the west is usually around five or six o'clock; it should not be imagined or photoshopped. Choose one that one particularly likes, save it on the phone, and watch it long-term, contemplate it long-term. Do not contemplate several kinds; one must be single-minded, not scattered, otherwise samadhi will not arise. Also, do not add other patterns or backgrounds; patterns and backgrounds distract attention, making it difficult to attain samadhi. The image should be as simple as possible. We are not appreciating the scenery; having an appreciative mind is a scattered mind and a mind of craving; that way, samadhi cannot be attained.

Select a good sunset scene, then watch it daily. After watching, use the solitary mental consciousness (manovijnana) to recall and visualize it. Once the recollection is relatively firm and one can recall it constantly, train oneself to see the sunset scene with closed eyes. Once one can constantly see the sunset with closed eyes, finally, whether eyes are open or closed, the sunset is always present; this scene does not disappear. Then the samadhi of sun contemplation is achieved.

When the third contemplation is achieved, the Buddha guarantees the sentient being's rebirth in the Land of Ultimate Bliss at the time of death. During this period, the samadhi is never lost. This practice method is extremely sublime. When samadhi is achieved, heavy offenses become light, and light offenses disappear. Therefore, all samadhi achievements can eliminate karmic obstacles, especially Pure Land cultivation with the Buddha's power blessing—it can eliminate karmic obstacles even more and also maintain the samadhi state without loss. When the seventh contemplation is achieved, all karmic obstacles of the three evil paths are completely eradicated, and one instantly gains enlightenment, seeing all the Buddhas of the ten directions standing before one.

This is the method to subdue and transform the manas. Once the manas is subdued, cultivating any kind of samadhi afterwards will quickly succeed; various samadhis will be easy to achieve once cultivated. After the sun contemplation is achieved, then contemplate water; the water contemplation can also be quickly achieved. Afterwards is the earth contemplation; once the earth contemplation is achieved, rebirth in the Land of Ultimate Bliss is assured.

Select one sunset scene, watch it long-term, then recall it. Once able to recall it constantly without losing it, then practice seeing it constantly with closed eyes. Once able to manifest it constantly with closed eyes, then practice seeing it with open eyes. If one can see the sunset scene constantly, whether eyes are open or closed, without it being lost or scattered, the first contemplation is achieved. After the first contemplation is achieved, the second contemplation is easy to succeed, and even the third contemplation is easy to succeed. Rebirth in the Land of Ultimate Bliss is then assured. After the first contemplation is achieved, cultivating any other contemplation practice becomes easy to achieve. Buddha-recitation samadhi, realizing the mind and seeing its nature—all become not difficult. For those with relatively heavy karmic offenses, practicing this contemplation, the Buddha has already guaranteed the elimination of offenses, and moreover, rebirth in the Land of Ultimate Bliss, and also realizing the mind and seeing its nature.