Chapter Seven   Miscellaneous Discussions on Cultivating Samadhi

Section One   Samadhi is Not Tathata (Suchness)

I. The Sixth Patriarch's View on Samadhi

Samadhi is divided into worldly samadhi and the great samadhi inherently possessed by the Tathata mind. The samadhi cultivated through sitting meditation is worldly samadhi; it has entry and exit, arising and cessation, and is the samadhi entered by the deluded mind of consciousness. However, the Tathata inherently possesses the Śūraṅgama great samadhi; it need not be cultivated, one only needs to realize it.

Some say the Sixth Patriarch did not emphasize seated meditation to cultivate samadhi, but this is actually not the case. The Sixth Patriarch did not disregard seated meditation to cultivate samadhi; his teachings consistently revolved around the Tathata mind. He strictly differentiated between the state of worldly dharmic samadhi and the Tathata, which is the true Chan mind, to prevent sentient beings from mistaking worldly dharmas for Tathata and misunderstanding the Buddha Dharma. Because sentient beings do not understand the essence of Tathata, they often mistake the state of entering samadhi through seated meditation for seeing Tathata, for realizing the mind and attaining enlightenment. Thus, they mistake samadhi for Tathata, this Chan; this misunderstanding is profound. Therefore, in the Platform Sutra, the Sixth Patriarch did not emphasize seated meditation, this worldly samadhi, but directly guided sentient beings to clearly realize the great samadhi of Tathata, the Śūraṅgama great samadhi, the Nāga constant samadhi without entry or exit, in order to develop sentient beings' great wisdom. If one only recognizes the worldly four dhyānas and eight samādhis, right samadhi is incomplete, wisdom does not open, and one cannot truly attain liberation.

II. The Case of the Woman Arising from Samadhi

A woman entered samadhi beside the World-Honored One, and everyone considered it improper. Mañjuśrī Bodhisattva snapped his fingers three times to make the woman arise from samadhi, but she would not come out. Mañjuśrī Bodhisattva then lifted her into the heavens and then to other Buddha lands, yet she still did not arise from samadhi. No matter what was done, the woman could not be made to arise from samadhi. A teacher of seven Buddhas could not make an ordinary woman arise from samadhi. Perplexed, the assembly asked the World-Honored One how to make the woman arise.

The World-Honored One said: "In the world below, there is a Bodhisattva named Web of Light (Jālinīprabha) who can make this woman arise from samadhi." So the World-Honored One summoned Web of Light Bodhisattva. Web of Light Bodhisattva snapped his fingers once beside the woman's ear, and she immediately arose from samadhi. The assembly was even more perplexed. How could a First Bhūmi Bodhisattva make the woman arise so easily, while an Equal Enlightenment Bodhisattva could not? Moreover, Mañjuśrī Bodhisattva should have long attained Buddhahood, manifesting as a Buddha, his spiritual powers and samadhi strength comparable to a Buddha's. Why was he less effective against an ordinary woman than a First Bhūmi Bodhisattva? What is the mystery here?

The Sixth Patriarch said: "The Nāga is constantly in samadhi; there is no time when it is not in samadhi." This means the fundamental mind, the eighth consciousness, is constantly in samadhi; it has never been out of samadhi. Sentient beings are also originally within the eighth consciousness; they have never left this Śūraṅgama great samadhi of the eighth consciousness. Yet, the samadhi of the perceiving mind cultivated by sentient beings later cannot exist apart from the eighth consciousness; it relies on the eighth consciousness to enter and exit samadhi. The World-Honored One is the Tathāgata; the Tathāgata is the virtue of nature (svabhāva); the virtue of nature is the eighth consciousness.

The woman represents the five aggregates' (skandhas) perceiving mind. Web of Light Bodhisattva represents ignorance (avidyā). Sentient beings are constantly in samadhi; because of ignorance, they can emerge from samadhi, manifesting the root body and receptacle world. When the mind is clear, without ignorance, it is constantly in samadhi, not arising. Therefore, Mañjuśrī Bodhisattva, having no ignorance, could not make the woman arise from samadhi. Web of Light Bodhisattva, being a First Bhūmi Bodhisattva, still has beginningless ignorance (anādyavidyā) and residual defilements (anuśaya) not yet exhausted, and coarse ignorance (bhrānti) not yet eliminated, so he could make the woman arise from samadhi. The world of sentient beings appears because the eighth consciousness conditions ignorance. When ignorance is extinguished, sentient beings return to the self-nature fundamental mind, not arising but constantly abiding in samadhi.

III. When cultivating samadhi through seated meditation or during contemplation, if the body experiences lightness, ease, and comfort, this is a good sign of having samadhi. Once the mind attains samadhi, the state of the body becomes different. If a person's mental state corresponds entirely to the realms of worldly people, there is no Chan samadhi. When the mind is unified in contemplation, temporarily forgetting worldly affairs, it corresponds to the realm of the desire heaven devas. Then, the form body of the desire heaven devas and the human form body interweave and rub against each other, and the body's sensations become extremely comfortable, light, and at ease, while also feeling the body is very tall. The deeper the contemplation, the more unified the mind, the deeper the samadhi, and the more wonderful the physical and mental sensations become.

If one sees through the desires of the desire realm, then the samadhi of the form realm will manifest. The form body of the form heaven devas will appear, interweaving and rubbing against the human form body; that sensation is even more wonderful, and the body feels even taller. At that time, one feels oneself to be the happiest among humans, almost as happy as a heavenly being. Afterwards, one no longer likes the human world or the five desires and six dusts (objects of the senses) of the desire realm, and greed and desire are severed.

This situation belongs to a state of samadhi; it is not the wisdom state of enlightenment and seeing the fundamental mind. Seeing the fundamental mind has no state; it is merely the manifestation of wisdom, the discovery of a truth, knowing how the fundamental mind operates. Many people mistake their samadhi state for enlightenment, or occasionally experience a moment of mental quietness, see a state of nothingness, and take that to be enlightenment. These are all clear cases of mistaken enlightenment.

Section Two   Samadhi and Wisdom

I. Methods to Increase Samadhi and Wisdom

A relatively fast method to cultivate samadhi is to deeply contemplate a Dharma principle, condensing this principle into a single point, suspending it within the mind without letting it scatter, constantly hanging onto it. The mind then does not become scattered. The more interested one is in this Dharma principle, the more focused the mind becomes, and the better the samadhi power. Later, one can develop the habit of focused contemplation, and wisdom grows rapidly. We should usually train ourselves more, use our brains more to contemplate, think through one matter clearly, and then express it. If the contemplation is unclear, try not to express it for others to know, unless seeking others' help. When using the brain to contemplate, one can enhance the power of Chan samadhi and also give birth to wisdom.

II. If samadhi power is insufficient, one cannot contemplate and observe the Buddha Dharma; reading books is like looking at flowers while riding on horseback, failing to grasp the essence. When cultivating samadhi, just go into samadhi without fear of entering too deeply; even deep samadhi is fine. After arising from samadhi, investigate and contemplate the Buddha Dharma. With a pure mind and subtle thoughts, the contemplative observation becomes quite effective, always more beneficial than having no samadhi or shallow samadhi. The deeper the samadhi, the better. After the body and mind are transformed within samadhi, then engaging in Chan contemplation and observation is very effective, handled with ease; the observation is very fast and accurate.

After non-Buddhists cultivate the four dhyānas and eight samādhis, upon hearing the Buddha preach the Dharma, they immediately attain the fruit. This is due to benefiting from profound samadhi. Arising from samadhi to hear the Dharma, contemplate, and observe, wisdom can be born very quickly. Those without samadhi are satisfied with understanding a little principle; contemplative wisdom cannot arise, and after twenty years they are still treading water, unable to advance their path practice at all. Also, some people cultivate samadhi, coveting the state of samadhi, enjoying themselves within samadhi, playing with sensations, thinking that having various states is supreme, not knowing why they cultivate practice or why they cultivate samadhi. Such people are purely playing with sensations; it is not cultivation.

III. Thinking of Nothing Cannot Give Birth to Wisdom

Some people studying Buddhism believe that abiding in the present moment is the ultimate solution, and the Buddha Dharma is then accomplished. They do not know this merely belongs to a method of cultivating samadhi, and moreover, it is similar to non-Buddhist methods; it fundamentally cannot realize the Buddha Dharma and give birth to wisdom.

Nowadays, there are very many people practicing haphazardly, not knowing what true cultivation is, nor understanding the ultimate purpose of cultivation. Thus, various inventions and creations emerge. Some say: "Cultivation is abiding in the present moment, without giving rise to thoughts; then one can realize the mind and see the nature, and become a Buddha." They fail to realize that this is a non-Buddhist cultivation method; at best, one can become a successful non-Buddhist. But people nowadays simply do not have the samadhi power and renunciation mind of non-Buddhists of the past, so they cannot even cultivate non-Buddhist samadhi, let alone the great prajñā wisdom of realizing the mind and seeing the nature; they don't even see its shadow.

Is it good to cultivate by merely abiding in the present moment, being aware of the present moment, thinking of nothing, contemplating nothing? This is the samadhi cultivated by non-Buddhists. They think that by preventing the mind from giving rise to thoughts, they can be liberated from birth and death and attain Nirvāṇa. However, if one thinks of nothing during quiet sitting, one cannot attain wisdom; without wisdom, one cannot transcend the cycle of birth and death.

But occasionally cultivating some thoughtless samadhi, after arising the body feels light, the spirit joyful, afflictions reduced, and thoughts become subtle. Seizing this opportunity to contemplate and observe the Buddha Dharma, then this samadhi also greatly aids contemplative observation and the subduing of afflictions. Just do not practice like this exclusively, wasting precious cultivation time.

IV. Only Right Samadhi Can Give Birth to Wisdom

The samadhi that can give birth to wisdom is right samadhi; it is samadhi with awareness and unification, not the non-Buddhist samadhi that extinguishes conscious awareness. Wisdom cannot be born within non-Buddhist samadhi because non-Buddhists cultivate samadhi to suppress the six consciousnesses, extinguish the functions of the six consciousnesses, so that the consciousness contemplates no Dharma principles at all; it is solely to realize that all dharmas are empty, to empty out the six consciousnesses. When consciousness is emptied out, it cannot contemplate; there is no subject or content for thought. The mental faculty (manas) discerns no Dharma principles, so there is nothing to ponder. One only clings to the body, clings to the samadhi state, clings to inert emptiness. Then, no wisdom of non-self can be born; with self in the heart, the view of self is not severed, and birth and death cannot be ended. One also cannot engage in Chan contemplation to realize the mind and see the nature, attain prajñā wisdom, and even less can one transform consciousness into wisdom and ultimately become a Buddha.

When cultivating samadhi, if the element of non-Buddhist samadhi is predominant, cultivating samadhi is wasting precious cultivation time. At the time of death, one will find that a lifetime of cultivation amounted to nothing, that no wisdom was attained, and one must still follow the karmic conditions of birth and death in continuous rebirth. Many people are even proud of their good samadhi, entering samadhi and knowing nothing, or all sorts of miraculous things appearing. In reality, in the end, these will all disappear without a trace, and one still gains nothing. The purpose of cultivating samadhi is to calm the mind, then focus on contemplating and observing the Buddha Dharma, hoping to realize the Buddha Dharma and attain liberating wisdom. If liberating wisdom cannot be attained, that samadhi is not worth pursuing.

The mind must have right mindfulness. After cultivating samadhi, one should focus on recollecting Tathata, recollecting that the five aggregates are without self, recollecting that all dharmas are impermanent. Recollecting the Buddha Dharma in the mind is right; a scattered mind is not right. Since one knows that the body and conscious mind are not the self, this should be the result of contemplative observation. Observing that the mind currently wanting to do all things is not the self—this is contemplative observation. While doing things, asking oneself: "How can this be me? How is this not me?"—this is contemplative observation. Observation within samadhi can penetrate deeply into the mental faculty (manas); the mental faculty participates in the observation, corresponding with it. Cultivating like this holds hope for realizing the Way.

V. How to Possess the Samadhi Power for Self-Observation and Self-Reflection

If consciousness can jump outside its own form body to observe itself, observing itself from an onlooker's perspective, this is the function of consciousness's self-witnessing portion (svasaṃvedana), the reflective function of consciousness, the power of introspection, also called the power of wisdom (prajñā). It can clearly illuminate one's own mental activities and afflictive habits. Since it is called a power, it has strength; it can unravel doubts in the heart, solve problems; this is right cultivation. Of course, if the problem is solved, it involves the power of the mental faculty (manas). The mental faculty, relying on consciousness, also observes its own state of mental activity, thus deciding to change itself, and the Tathāgatagarbha helps effect the change.

Those who sit cross-legged meditating all day, no matter how they sit or how deep their samadhi, still cannot observe their own mind, cannot introspect, lack the power of awareness and wisdom, still do not know the five aggregates are without self, cannot give birth to the liberating wisdom of non-self, and cannot resolve the great matter of birth and death. We should diligently cultivate according to the methods of the Four Foundations of Mindfulness (smṛtyupasthāna), and there will surely be great gains. Gradually, one can truly observe that the functions of the five aggregates are all unreal, none are the self.

Only by making the conscious mind jump outside the form body to observe oneself can there be some awakening. Being completely fused with the form body causes loss of the power of awareness. When we need to examine our own mental activities, we must also make the mind jump out to introspect ourselves; only then can we observe our own mental activities. Finally, observe that both the observer and the observed are not the self; the mind abides in a state of equanimity (upekṣā), the mind extinguishes all appearances. One must naturally arrive at that conclusion of non-self and unreality, not force it mechanically, nor make strained interpretations.

VI. Some say samadhi is common to non-Buddhists, and cultivating it binds one. However, non-Buddhists enjoy the bliss of samadhi, while Buddhists use it to open wisdom and liberate from the suffering of birth and death—this is certainly acceptable. For example, a sharp knife: non-Buddhists use it to kill, Buddhists use it to cut vegetables and peel fruit to benefit the multitude and sustain themselves. One cannot say that what non-Buddhists use, Buddhists must avoid—that is foolish thinking. The same principle: non-Buddhists use it wrongly, Buddhists use it rightly—isn't that expedient? All dharmas, sentient beings use wrongly, yet the Buddha always uses them rightly. Studying Buddhism, is that not excellent? All principles, learn them well to use them well; it's not that the principles are obstructive, the key lies in knowing how to use them. Once one knows how to use them, all dharmas are harmonious, all dharmas are unobstructed.

VII. Many say samadhi is difficult to cultivate, the mind is not tranquil. Yet some people's samadhi is excessively deep, so deep there are no thoughts, awareness is faint, body and mind are numb, dull and dazed, wisdom does not arise, and death is also a major problem. Therefore, how to correctly cultivate samadhi is extremely important for those of us who wish to realize the mind and see the nature.               

Section Three   Samadhi and Afflictions

I. The Difference Between Suppressing Afflictions and Severing Afflictions

Suppressing afflictions and severing afflictions are two concepts, two levels of cultivation; the difference between them is great, or rather, extremely great. Suppressing afflictions only requires samadhi; once samadhi is lost, afflictions reappear. Severing afflictions not only relies on samadhi at or above the first dhyāna but also requires the wisdom to sever the view of self (satkāyadṛṣṭi). Only with the combination of samadhi and wisdom can afflictions be severed. Those who cultivate the four dhyānas and eight samādhis all have very high samadhi; it seems they have severed greed and other afflictions, the mind is very pure. But once samadhi disappears, afflictions manifest. After death, they are still within the cycle of birth and death. After obtaining another body, before samadhi manifests, greed and other afflictions continue to manifest. Then, due to lustful minds, they are reborn, but possibly with milder afflictions than those without samadhi. Without severing the view of self and attaining the fruit, so-called severing of greed and afflictions is not severing but suppression, temporarily not manifesting; it does not mean they will not manifest later. Once samadhi disappears, afflictions appear immediately.

II. One Must Possess the First Dhyāna Samadhi to Sever Afflictions

Because within the first dhyāna samadhi, the sensations of body and mind are quite wonderful, one becomes disinterested in desire-realm attachments; thus, one can subdue or sever desire-realm attachments. Because within the first dhyāna samadhi, the mind has joy, one can subdue or sever anger. Therefore, without the merit and experience of the first dhyāna, one cannot sever greed, love, and hatred. But there is a prerequisite: one must first have the wisdom of severing the view of self. Without this prerequisite, even if one cultivates the first dhyāna samadhi, one still cannot sever greed, love, and hatred; one can only suppress afflictions, not sever them. Once samadhi power disappears, afflictions will reappear. Therefore, severing afflictions occurs after attaining the first dhyāna samadhi, but before that, one must sever the three fetters (saṃyojana). The realization of any Dharma is the combination of samadhi and wisdom; neither can be lacking, and the prerequisite is also having merit.

III. Non-Buddhists also have samadhi, but lack the wisdom of liberation and the wisdom of the true nature of the Dharma realm. To possess wisdom, one needs to contemplate and observe the Four Noble Truths and the true nature of the Dharma realm with right thought within samadhi; right thought is very important.

All samadhi can subdue the attachments and afflictions of the mental faculty (manas), but cannot sever afflictions or eliminate attachments. Because the severing of afflictions and the exhaustion of attachments not only require samadhi but also require the cognitive realization of wisdom, contemplating the truth with right thought, realizing the truth. That is to say, only when both samadhi and wisdom are present can afflictions and attachments be severed, liberation attained, and Buddhahood accomplished.

IV. The Noble Eightfold Path: Right View, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, Right Thought. When the practice of the Noble Eightfold Path is fulfilled, one departs from the eight wrong paths, corresponds to the nature of the noble ones, can attain the fruit, and thus enter the ranks of sages. If a person is cunning, malicious, base, unprincipled, unscrupulous, deceitful, and lying, clearly this does not meet the requirements of the Noble Eightfold Path—not right speech, not right thought, lacking right mindfulness, not engaged in right livelihood, the mind not rightly concentrated—such a person lacks the Noble Eightfold Path. Then, even if they talk eloquently and seemingly logically about principles, it cannot prove this person has true insight, cannot prove this person has severed the view of self and attained the first or second fruit.

A person with rampant wrong thoughts cannot possibly have samadhi. A person with samadhi has a pure and upright mind, few delusions, few attachments, no agitated thoughts; the will is straightforward and cannot have evil thoughts. Therefore, if a person is unprincipled and has many schemes, it shows the mind is not in samadhi; there is no Chan samadhi.

The Right Faith of the Hinayāna Eightfold Path must necessarily believe in suffering, emptiness, impermanence, and non-self. The Right Faith of the Mahāyāna Eightfold Path must necessarily believe that one's own body possesses the inherently pure mind Tathāgatagarbha, which neither arises nor ceases; believe that because of this one can become a Buddha; believe that the Tathāgatagarbha can give birth to the five-aggregate body and all dharmas. Only when Mahāyāna Right Faith is complete, and one cultivates the Six Pāramitās of a Bodhisattva, can one realize the mind and attain enlightenment.

Sentient beings are mostly foolish; they always like to be dominated by others, enjoy theories full of empty talk, and admire eloquent talkers. Truth is not a mere phrase; the Way is not in words. Eloquent talkers may not possess the Way. If they did, past literati like Hu Shi and others, each with brilliant eloquence, imposing Buddhist and Chan writings filling volumes, lengthy discourses very admirable—yet they did not possess the Way. 

Section Four   The Role of Samadhi in Chan Contemplation

Regarding the investigation of the Buddha Dharma, due to differences in each person's samadhi power, people also differ in the intensity of their contemplation of the Buddha Dharma. Those with great samadhi power contemplating the Buddha Dharma is called "investigative contemplation" (cānjiū); those with weak or no samadhi power contemplating the Buddha Dharma is merely "research" (yánjiū).

Research is a manifestation of lacking samadhi power or insufficient samadhi power. With insufficient samadhi power, the mental faculty (manas) cannot exert effort to participate; it has to rely solely on consciousness to contemplate, analyze, reason, and judge. Therefore, it can only float on the surface of the Dharma meaning, unable to penetrate deeply into the Dharma meaning to explore its deeper connotations. The results obtained are also relatively superficial, general talk, failing to grasp the essence. Without samadhi power, the spirit is scattered; it is divergent thinking, lacking strength, like a dragonfly skimming water, unable to penetrate deeply and unify within to clarify the ins and outs of the Dharma. The result is unverified; it cannot provide specific methods and steps for realization.

However, the mental activity of investigative contemplation is conducted under a certain level of samadhi power; the contemplation is deep, subtle, unified, and penetrating. First, consciousness applies effort; then the mental faculty participates; finally, the mental faculty's thought activity predominates, with the mental faculty's function being greatest. Applying the mind like this is very powerful, directly reaching the depths of the Dharma meaning, even details can be clearly understood and penetrated, doubts can be overcome, and the result is deep faith without doubt, severing the bonds of thought. The result of investigative contemplation, in the eyes of others, is flawless; it can also provide others with an entry point for cultivation, guide others' train of thought, achieving the goal of benefiting oneself and others.

Historically, those engaged in research were mostly literati. Because literati have shallow samadhi and strong emotions, they like to work on the surface of words, tasting the Buddha Dharma shallowly and stopping there, unable to enter the deep pool to seize the treasure, only able to scoop some clear water by the poolside. Even if they want to enter the deep pool, their samadhi power is insufficient; their thoughts cannot be as fiercely penetrating as an awl tip, unable to penetrate the Dharma to obtain its profound meaning. Therefore, the Buddhist thoughts of Tang and Song dynasty figures like Li Bai, Bai Juyi, Su Dongpo, etc., could not influence or drive the development of Buddhism. Up to the Republican period and earlier literati like Hu Shi, Feng Zikai, etc., their Chan writings were voluminous, flowing freely, yet what they said was merely superficial, not touching the marrow of Chan. Reading their works once is too much; a few sentences reveal their level; for the vast majority of learners, there is not a single point worthy of reference, let alone influencing Buddhism.

Those fond of research have shallow samadhi and many words; their writings are abundant, but their thoughts are impoverished. Though their writings may fill volumes, chaff is plentiful, nourishment is scarce. Investigative contemplators have deep samadhi and few words; their thoughts are deep and penetrating. Though their writings are limited, each word carries great weight; a single sentence is endlessly meaningful, worthy of decades of contemplation. Their words match their actions; their actions match their words; words and deeds are forever consistent, inside and outside are one, fully embodying the demeanor of one who has realized the Way. The recorded sayings and writings of Chan masters not only reflect the Chan masters' cultivation journey and insights but also contain the character of being a person and the demeanor of a Bodhisattva. They are all fruits of actual cultivation and realization, treasures of Buddhism, bringing endless benefits to the multitude.

Therefore, if one wishes to liberate oneself, liberate sentient beings, and drive the development of Buddhism, one must only deeply investigate and realize within samadhi, realize the fruits, benefit oneself and others; only then can one promote the development of Buddhism. 

Section Five   Samadhi and Sleep

I. How to Improve Sleep Quality

Poor sleep is due to the mental faculty's (manas) heavy attachments, the mind not being empty and pure, heavy afflictions, and many thoughts; thus, sleep is not restful, excluding those with poor physical constitution. If samadhi is cultivated relatively well, and the power of studying the Buddha Dharma is relatively strong, so the mind is filled with the Buddha Dharma, one will not think much or worry about worldly dharmas, and can calm and purify the mind. If one diligently studies the Buddha Dharma, the mind filled with the Buddha Dharma, then during sleep, even dreams are about the Buddha Dharma; other matters cannot enter the mind, and sleep will be very clear and bright. Cultivating more samadhi also helps improve sleep quality. Not only is seated meditation cultivating samadhi; walking, standing, sitting, and lying down should all cultivate samadhi. Train your mental faculty not to attach to worldly matters; cultivate according to the Satipaṭṭhāna Sutta (Discourse on the Foundations of Mindfulness), and samadhi will improve rapidly; internal attachments will lessen.

Having a heart urgently seeking liberation from birth and death, one will not care about worldly dharmas. Life being too happy weakens the mind of renunciation; frequently contemplating the impermanence of all dharmas can generate the mind of renunciation, and the mind for the Way becomes firm. Therefore, one should often observe whether one has distanced oneself somewhat from worldly dharmas, whether one has the mind of renunciation, whether the mind for the Way has strengthened. Find more of one's own shortcomings, think of ways to make up for them, strive to realize the mind and sever the view of self as soon as possible—this matter is extremely important.

II. When one has samadhi, sleep is reduced; the body does not need much sleep. Because samadhi itself causes the six consciousnesses to engage in less activity, consuming less of the four elements' (mahābhūta) nourishment. Samadhi also causes the mental faculty to attach less, reducing the body's activities, reducing the stimulation and control of the entire nervous system. The brain's nervous system, internal organs, and the whole body can all engage in less activity, consuming less of the four elements, so the body does not tire, and the mental faculty does not crave sleep.

The deeper the samadhi, the less sleep is needed, until one can completely stop sleeping. Because at this time, the mental faculty is very quiet, no longer wanting to engage in creation, thus no longer excessively mobilizing the brain's nervous system; there is very little activity of the body faculty and conscious mind. The more settled the mental faculty, the fewer the attachments, the less the regulatory activities, the less the consumption of the four elements, and the less the need for sleep and eating.

Some people in daily work, though they do quite a lot of work, have very few mental thoughts; they consume little, do not need to eat so much, do not need so much sleep, yet still have abundant energy. This shows that what consumes the most energy of the four elements is still the mental activity of the mental faculty; the six consciousnesses themselves do not consume very much. Therefore, the workload of the six consciousnesses is not less at all; when the mental thoughts of the mental faculty decrease, the activity level decreases, and work does not feel tiring.

It can be seen that the mental faculty can grasp and understand the condition of the form body at any time and place; it can regulate and command at any time and place. Its discernment is extremely sharp; consciousness does not even know the various conditions of the body and still needs the mental faculty to hint and alert it.

III. Method to Treat Neurasthenia: When sitting in meditation or quieting down, very slowly recite the Heart Sutra or the Medicine Master Mantra (Bhaisajyaguru mantra). While reciting, visualize; visualize Buddha light shining on the head, especially the back of the head. The Buddha light is golden, continuously flowing into the head or the back of the head. Then visualize black or gray karmic obstruction energy, wisp by wisp, discharging from the top of the head. Cultivate until sleep improves; when one can no longer visualize black energy, there is no need to visualize further. The better the samadhi power, the more effective it is. For those with relatively good samadhi power, using this method is very effective; it also strengthens samadhi power, and samadhi is attained quickly. Visualize golden Buddha light entering from all directions above the head; direct or angled entry is fine. The stronger the samadhi power, the broader the range of visualization. This can also rapidly enhance samadhi power. One can imagine as one pleases; whatever is convenient, visualize that way. Diseases in other parts of the body can all be visualized according to this method. One can also visualize for others, but one must bear their karmic debt.