Chapter One  The Benefits of Dhyana

I. Why is there meditative bliss with dhyana?

Dhyana is categorized into desire realm dhyana, form realm dhyana, and formless realm dhyana. If the discerning mind corresponds to the states of the desire realm heavens, form realm heavens, and formless realm heavens, then after death, one will be reborn in the desire realm, form realm, or formless realm heavens, becoming a deva and enjoying the supreme karmic retribution of the heavenly realms, experiencing bliss within the corresponding dhyana. Therefore, dhyana possesses meditative bliss. Meditative bliss is worldly bliss, enjoyed within the world, specifically the bliss within the three realms of existence.

Dhyana represents purity, and purity is bliss. Many people wish for purity but cannot attain it, indicating they lack the karmic merit for purity. Dhyana can make the body and mind comfortable and at ease, hence it possesses meditative bliss. Dhyana can subdue and eliminate afflictions; without afflictions, the mind attains liberation, hence it possesses meditative bliss. Dhyana can promote the arising of wisdom, hence it possesses meditative bliss. Dhyana can eliminate distracting thoughts and affairs, remove disturbances, and allow one to enjoy great moments of pure happiness, hence it possesses meditative bliss. Dhyana can initiate immeasurable spiritual powers and vast, supreme actions, benefiting oneself and others, accomplishing all worldly and transcendental undertakings, achieving all worldly and transcendental wisdom, hence it possesses meditative bliss. Dhyana can avert disasters; for example, the fourth dhyana, characterized by equanimity and purity of perception, is beyond the reach of the three calamities, hence dhyana possesses meditative bliss. As long as there is mental activity, it can attract calamities; significant karmic actions, especially those driven by afflictions, bring even greater disasters. When the mind is pure, relinquishing thoughts, free from desires and cravings, it does not attract calamities.

However, the fourth dhyana is also not ultimate. After the dhyana disappears, suffering will arise. Any kind of dhyana is subject to birth and cessation. If one does not realize the fruits of the path, does not comprehend the mind, and does not cultivate to a sufficiently high level of liberating wisdom, dhyana will disappear. After it disappears, afflictions and disasters will arise. The meditative bliss attained before seeing the Path is tainted bliss; once the bliss is exhausted, it is gone. Therefore, one should still pursue the liberating wisdom born from dhyana, as this is the permanent and supreme karmic retribution.

II. The Efficacy of Samadhi True Fire

Question: For the past three months, I have had a ball of fire in my lower abdomen, perceptible whether walking, standing, sitting, or lying down. Some of my chronic illnesses have recovered, such as chronic pharyngitis, chronic diarrhea, and cervical spondylosis. Additionally, since this fire arose, sexual desire has disappeared; I have had no urges for nearly two months. Even when thinking about sexual things, nothing arises. I am now puzzled about where this fire came from. Before this fire appeared, I had not studied seated meditation; I only occasionally practiced visualization of skeletons and impurity contemplation, and not strictly according to the book. My question is: Can samadhi true fire arise merely through impurity contemplation and skeleton visualization? Can samadhi true fire truly treat chronic illnesses and suppress sexual desire and appetite (I've lost almost 30 pounds in the last 3 months, and feeling hungry is easier to endure)? Is my current state a genuine arising of samadhi true fire, or is it merely a false fire?

Answer: The terms "samadhi true fire" and "qi" are concepts used in Daoism, but they are also applicable to us Buddhists because it is the same body, using almost the same method, which is dhyana, producing the same effects on the body. As long as the mind settles down, the energy channels in the body become unobstructed and automatically regulate the entire body, thus producing a healing effect. Simultaneously, when the qi flows to the lower abdomen dantian area, it can trigger what Daoism calls the samadhi true fire, and fire can burn fat, causing the body to become thinner.

When qi gathers in the lower abdomen, it can suppress the arising of delusional thoughts; the mind becomes pure, essence, qi, and spirit become abundant. With sufficient essence, one does not crave sex; with sufficient qi, one does not crave food; with sufficient spirit, one does not crave sleep. Speech and thoughts decrease, one becomes less talkative, less inclined to think about trivial matters, and the mind naturally becomes pure. From this, it can be understood that strong sexual desire is partly due to insufficient essence in the body, strong appetite is due to insufficient qi, and heavy sleepiness is due to insufficient spirit. The accumulation of these three relies on the cultivation of dhyana; when the mind is concentrated, the energy channels are activated, energy becomes sufficient, and many changes occur in the body. Whether practitioners of Mahayana or Hinayana Buddhism, if the mind becomes pure, triggering dhyana, they will inevitably go through this stage. Genuine practitioners will experience transformation in body and mind; only after this can they see the Path. If one has not experienced these phenomena, it indicates that dhyana has not arisen, and one cannot see the Path.

Practicing impurity contemplation and skeleton visualization can trigger dhyana; this is using wisdom to induce concentration, maintaining equal balance of concentration and wisdom. Seated meditation can induce dhyana, and single-minded contemplation can also induce dhyana, with varying effects depending on the individual. Not deliberately following the book's instructions for impurity and skeleton contemplation but achieving results through personal reflection indicates prior cultivation in past lives with a certain foundation, making the effects in this life obvious and rapid. The result of practicing impurity and skeleton contemplation on the body is the cessation of sexual desire. This practice method is the most direct and rapid for severing the view of self; persisting will bring even greater benefits.

III. Zhu Qingshi on the Benefits of Dhyana

Zhu Qingshi said: Once a person enters dhyana, the brain enters a highly ordered state, similar to what we call a superconductor. We know that wires like copper have resistance because the atoms and molecules inside are constantly vibrating; this vibration increases the resistance to electric current, known as resistance. Once you cool the conductor, a sudden change occurs, and all resistance disappears. At this point, the electric current is extremely strong, and the energy field is immensely powerful. The dhyana of Buddhism is similar; it teaches people how to quiet down. After becoming quiet, one enters dhyana, without a single distracting thought or noise; at this time, your wisdom is at its highest.

The methods of Buddhism are not unknown to science; science actually repeats these methods constantly but has not systematically summarized them or developed a systematic way to enhance human wisdom. It only relies on repeated practice and experience to gradually improve human wisdom, lacking this systematic method of dhyana. The method of Buddhist dhyana is a very important means to comprehend truth; this thing is indeed a treasure, it can compensate for the shortcomings of science. Comparing consciousness to electric current, the human brain is like a conductor. If one cultivates to a deep state of dhyana, the human brain can enter a highly ordered superconducting state, consciousness can flow unimpeded, the field of consciousness may become extremely powerful, and one can perceive cosmic truths that ordinary people cannot obtain.

The above is Zhu Qingshi's explanation of the principle of dhyana and the principle of wisdom arising from dhyana from a scientific perspective. He compares wisdom to electric current, the human brain to a conductor, and distracting thoughts to resistance. When resistance is minimal or absent, the current conducted by the conductor is strongest, illustrating that when a person is in a state of quiescence and dhyana, the wisdom generated by the brain is greatest. The above explanation clearly illustrates the benefits of dhyana for people and its crucial role in cultivation. Therefore, to attain genuine liberating great wisdom, one must diligently cultivate dhyana to develop wisdom and insight into the worldly and transcendental.

IV. Dhyana Can Remove the Obstructions of the Form Aggregate

Dhyana can transform the four great elements of the physical body and also make the discerning mind clearer, causing all perceived dharmas to become increasingly vast. All sentient beings, when without dhyana, have their eye-consciousness seeing forms obstructed by the form aggregate: distant form objects cannot be seen; form objects blocked by obstacles cannot be seen; when eyes are closed, a dark expanse appears, and form objects cannot be seen. As dhyana deepens, the four great elements of the physical body undergo changes, the obstructions to eye-consciousness become increasingly slight, and when eyes are closed, it is no longer dark; instead, light appears. When the fourth dhyana breaks through the region of the form aggregate, seeing forms is unimpeded; form objects, no matter how distant, can be seen; no matter what blocks the form objects, they can be seen.

When first beginning seated meditation without dhyana, the color before the eyes when closed is dark. With a little dhyana, the color before the eyes is gray. When dhyana strengthens, the color before the eyes is red. After dhyana strengthens further, the color before the eyes is purple, light red, light yellow, or grayish-white; later, it becomes white. Purple is similar to red, perhaps a bit lighter. This is because the obstructive function of the form aggregate becomes increasingly smaller. Dhyana indeed reduces the obstruction of the form aggregate and lessens the limitations of seeing forms.

When cultivation of concentration reaches the point of breaking through the region of the form aggregate, eye-consciousness seeing forms has no obstruction whatsoever; everything can be seen, regardless of obstacles, no matter how far, high, deep, or dark the place is; even the heavens, hells, and other Buddha lands can be seen without obstruction. When cultivation of concentration breaks through the region of the feeling aggregate, surpassing the feeling aggregate, feelings disappear; the physical body has no sensation of cold, heat, touch, or pain. At this time, suffering ceases, and one becomes indifferent to pleasant feelings. When dhyana deepens further, the regions of the perception aggregate, formation aggregate, and consciousness aggregate can all be surpassed; the functions of the seven consciousnesses are no longer obstructed, and the six sense faculties become relatively very free regarding the six sense objects.

When observing the breath and the mind becomes calm, opening the eyes feels like a smear of darkness; this is a good sign of preliminary dhyana, shifting from the mind clinging to the six sense objects to the mind turning inward and not seeing the sense objects. But at this time, it is still obscured by the region of the form aggregate, and the visual field feels dark. If dhyana continues to deepen and the mind gradually becomes clear and bright, even with eyes closed, the visual field feels bright. But at this stage, the form aggregate region has not yet been broken through; perhaps one has not even reached the first dhyana, still far from the fourth dhyana breakthrough of the form aggregate region.

Only when cultivation genuinely breaks through the region of the form aggregate can one be unaffected and unimpeded by the physical body. Breaking through the form aggregate region solely through dhyana cultivation requires reaching the fourth dhyana to be unimpeded, like the Venerable Master Xuyun. Theory requires the support of dhyana; without dhyana, it is mere empty thought, possessing ideas but no power to act. The theories we study need to be practically contemplated and investigated within dhyana; only then can they be realized, after which some power to act arises. Without realization, the manas (mind root) cannot change anything and will remain as before. No matter how much the mind considers the world like a dream or illusion, without realization, saying and doing are separate; nothing can be changed at all. Change is brought about by manas; action is decided by manas; only when manas realizes it can it be done.

V. Spiritual Powers Are Incomparable to Worldly Pleasures

In the Surangama Sutra, all the samadhis the Buddha taught the bodhisattvas to cultivate are achieved entirely through the cultivation practice of equal balance of concentration and wisdom, the dual practice of shamatha and vipashyana. There is no dry wisdom without concentration, nor perverse concentration without wisdom. Samadhi achieved this way is the equal balance of concentration and wisdom. Relying on the power of this samadhi, one can continuously manifest all dharmas in the world. Buddhas have the power of Buddha's samadhi; bodhisattvas have their corresponding samadhi power. All Buddhas and bodhisattvas rely on various samadhi powers to transform and accomplish all dharmas. For example, manifesting various Buddha lands relies on samadhi power; accomplishing great chiliocosms relies on samadhi power; displaying various spiritual powers relies on samadhi power. All the spiritual powers and practices of Buddhas and bodhisattvas rely on samadhi power.

Samadhi power cannot be separated from concentration nor from wisdom. For instance, an eighth-ground bodhisattva uses spiritual powers to demonstrate sucking the waters of the four great oceans into the belly. The waters of the four great oceans are extremely vast and boundless; the Earth above them is like a small ball. Fish, shrimp, dragons, and crabs are all sucked into the bodhisattva's belly without their awareness. Another example: an eighth-ground bodhisattva holds sentient beings in one hand and the Earth in the other; sentient beings on Earth do not know they have left Earth, thinking they are still on it, or sends sentient beings to distant other celestial bodies, and the sentient beings remain unaware. Bodhisattvas rely on profound and miraculous samadhi power, along with wisdom and dhyana, to teach and benefit sentient beings.

We pursue worldly eating, drinking, pleasure-seeking, wealth, sex, fame, food, and sleep for a lifetime; whether obtained or not, it is meaningless and fundamentally devoid of any real joy. Look at how spiritually free and powerful the Buddhas and bodhisattvas are! They can manifest as much food and drink as they wish—hundred-flavored food, thousand-flavored food—all offered to hungry sentient beings, yet they themselves need no food. We, however, spend our minds and energy on eating, drinking, defecating, and urinating—it's utterly meaningless. Such a life is no different from ants. Countless people are immersed in it, unable to extricate themselves; it shows a great lack of wisdom. If all this time and energy were used to cultivate the Path, to achieve various samadhis, how free and liberated one would be!

If you were to become an eighth-ground bodhisattva, your talents and achievements in almost any aspect would be world-class, your wealth and treasures beyond description. Because your merit is so great that you no longer need wealth, wealth instead becomes increasingly abundant, even limitless, yet all used to benefit and teach sentient beings, not for personal enjoyment. This comparison clearly shows that sentient beings' vision is too narrow; they can only see what is immediately before them; anything farther or broader remains unseen. We Buddhist practitioners must set our sights far, far into the future, not focusing on one lifetime, half a lifetime, or the immediate few years, unable to consider or attend to anything beyond that.

This is actually a problem of merit; it is severe lack of merit that causes short-sightedness, vision as small as a mung bean. The higher one stands, the farther one sees; the farther one sees, the broader the mind becomes, and the path walked becomes faster and more direct. Only with a high and clear goal can one avoid being hindered by the scenery before them. If one lingers over the present scenery, the path ahead cannot be traversed. When traveling afar, do not linger over the scenery along the way; press forward resolutely. If one greedily enjoys the sights before them, the journey will be delayed, and the enjoyment that should have been experienced in future human lives will not manifest and cannot be enjoyed. For example, if you plan to go to the heavens after death to enjoy heavenly bliss, then the greater bliss of other Buddha lands will not be enjoyed. Therefore, no matter how beautiful the scenery before you, do not halt your steps; aim for the highest goal, press forward single-mindedly, and all obstacles will be removed.

VI. Seated Meditation Can Treat Tinnitus

Tinnitus is mainly caused by blockages in the meridian channels leading to the ear's subtle root (indriya). When qi flows to the ear region and cannot pass through, a ringing sound appears. When practicing seated meditation and dhyana, once the mind becomes pure and calm, the four great elements harmonize, qi flows smoothly, the meridian channels at the ear root become unblocked, and the tinnitus phenomenon will disappear.

How to actively treat tinnitus using the Buddhadharma: First, identify the cause of the tinnitus. If it is caused by kidney deficiency, while meditating, one must also address the kidney deficiency issue. Eat black-colored foods to nourish the kidneys and practice "Huang Hai" (Sea Swinging) exercises while sitting. For kidney deficiency, one can also visualize Buddha light illuminating the kidney area, expelling black qi. One's own power of intention is very important; good dhyana strengthens the power of intention. If qi is blocked in the back of the head, during meditation, recite the Medicine Master Mantra, visualize golden Buddha light touching the back of the head, golden Buddha light entering, and black/gray qi exiting; then the tinnitus will disappear. This treatment method relies firstly on the Buddha's blessing power, and secondly on one's own dhyana power and power of intention.

VII. Do Buddhas and Bodhisattvas Manifesting in the World All Experience Neither-Painful-Nor-Pleasant Feeling?

Neither-painful-nor-pleasant feeling is also a type of feeling; arising and ceasing moment by moment, flowing and changing, it is called the suffering of conditioned states (dukkha of formations). Therefore, all feelings are suffering. However, neither-painful-nor-pleasant feeling is the most comfortable and free feeling among feelings, not disturbing the mind. This feeling arises firstly from wisdom, secondly from dhyana, and thirdly from the combined effect of dhyana and wisdom. The neither-painful-nor-pleasant equanimous feeling induced by the combination of dhyana and wisdom neither leans towards suffering nor towards pleasure, and is relatively lasting and stable.

If dhyana is lost, the equanimous feeling will become biased, sometimes leaning towards suffering, sometimes towards pleasure, changing according to conditions. But since wisdom still supports it, the deviation and change are not too great, and one can adjust anytime, anywhere. This wisdom must be true wisdom, wisdom after realization, not the kind of wisdom understood by the intellect. The kind of wisdom understood by the intellect inherently lacks the reliance and support of dhyana, so its effect is minimal.

When Buddhas and bodhisattvas manifest in worlds like Saha, because a Buddha possesses supreme wisdom and the mind is forever in dhyana, they are forever without feeling; they do not experience any feeling, thus they do not experience painful, pleasant, or neither-painful-nor-pleasant feelings. For example, when Shakyamuni Buddha's clan was massacred and nearly exterminated by King Virudhaka, with few relatives remaining, the Buddha was able to face it calmly, no different than usual. This is because the Buddha had great wisdom, understood the law of cause and effect, knew that relatives are illusory and impermanent, did not truly grasp them as real relatives, and had no emotional attachment to relatives. Combined with the Buddha's dhyana power, He could face these so-called misfortunes with equanimity.

Ananda, however, could not. Facing this event, Ananda's mind was dark and filled with great pain. Although Ananda was also a bodhisattva who had returned (to help), his pain might have been a display (for teaching purposes). Setting aside the display aspect, the reasons for Ananda's pain were: first, he still had emotional attachment, clinging to family ties; second, he still could not see through the illusory and impermanent nature of the sentient world; third, he could not penetrate the causes and effects involved; fourth, Ananda only had the first dhyana, which was also a result of Shakyamuni Buddha's blessing. The first dhyana was not constantly present; his mind could not always abide in dhyana. These reasons caused Ananda's state of mind to be completely different from the Buddha's; he could not relinquish the painful feeling and abide in tranquility.

Bodhisattvas of the fourth ground and above possess the complete four dhyanas and eight samadhis; their minds are forever in samadhi, forever experiencing the neither-painful-nor-pleasant equanimous feeling. However, bodhisattvas before the seventh ground still have a tendency to enter Nirvana without residue. Why is there a tendency to enter Nirvana without residue? It is still because the mind does not delight in the world; their equanimous feeling is not ultimate or thorough, and there are still attachments. Bodhisattvas of the eighth ground and above have minds that are emptier, with very subtle attachment to dharmas; emotional attachments are completely severed, karmic obstacles from past lives are eliminated to a great extent, and wisdom and compassion become deeper and sharper. Their minds forever correspond to the neither-painful-nor-pleasant feeling.

Bodhisattvas before the first ground have not eradicated afflictions; with afflictions come painful and pleasant feelings, and sometimes neither-painful-nor-pleasant feelings. Although bodhisattvas from the first to the fourth ground have eradicated afflictions, the habitual tendencies of afflictions still exist and are relatively heavy. When habits manifest, painful and pleasant feelings arise; neither-painful-nor-pleasant feelings occur more frequently, and the mind is calm more often. During this period, karmic obstacles, large and small, of the bodhisattva will still manifest. If dhyana weakens, painful and pleasant feelings will arise. If dhyana remains relatively deep, the mind will be very calm, even if the surrounding environment is unsatisfactory.

In summary, what feeling a bodhisattva experiences, or whether they are beyond feeling, depends on the power of dhyana and wisdom samadhi, the depth of karmic obstacles, the depth and presence of attachments, and other factors.

VIII. Is the Four Dhyanas and Eight Samadhis Cultivated by Non-Buddhists Useful?

Regardless of who it is, as long as one cultivates and achieves the four dhyanas and eight samadhis, it will effectively subdue afflictions and hindrances (defilements), greatly reducing obstacles to seeing the Path. At this point, most of the thirty-seven factors of enlightenment have been cultivated, only the correct knowledge and vision for seeing the Path is insufficient and lacking. If one possesses sufficient wholesome roots and merit, encounters correct knowledge and vision, and can accept it without doubt, wisdom is unobstructed, and one may immediately see the Path. During the Buddha's time, many non-Buddhists listened to the Buddha's teachings and at that moment attained the purity of the Dharma-eye, becoming third or fourth fruit arhats, or first or second fruit arhats.

What is the virtue of dhyana? It lies in being able to subdue the distraction and clinging of manas (the mind root), and the six consciousnesses will also be subdued accordingly, no longer discriminating and creating karma everywhere. Thus, the mind can focus single-pointedly at any time, its contemplative power strengthens, and wisdom can be developed. If a Buddhist practitioner possesses the four dhyanas and eight samadhis common with non-Buddhists, contemplating the Buddhadharma on this basis makes realization relatively much easier. Therefore, concentration (dhyana) is one of the necessary and essential conditions for realizing all dharmas, and also the most important direct condition.

Wisdom is born in stillness and extreme stillness. When the mind settles down, it becomes pure; at this time, contemplative power is strong, and wisdom easily arises. Without dhyana, turbid water (distraction) confuses the will and harms the spirit. If one does not cultivate dhyana but wishes to realize the fruits and comprehend the mind, that is absolutely impossible; what is obtained will surely be foam-like fruit, without practical value, and upon prolonged observation, it will burst.

IX. Contemplating the Body as Not-Self Benefits the Body

Question: When contemplating that the body is not me and not mine, during seated meditation, the body becomes very soft, feeling like the bones have softened. Is such contemplation beneficial to the body?

Answer: When contemplating that the physical body is not-self and not belonging to self, if the contemplation is single-minded, dhyana will arise, and the physical body will become soft. This is a phenomenon of the energy channels clearing due to qi flow, which is greatly beneficial to the body. Do not think that when the body is soft, it seems to lack strength; this is precisely when the body is being regulated. Afterwards, the body's constitution will change, and physical fitness will improve. All dhyana states benefit the physical body; observe the bodies of devas to understand this, especially the bodies of form realm devas, which are incomparably exquisite. Even the bodies of desire realm devas are far superior to human bodies, the difference being due to dhyana and merit.

Frequent seated meditation clears the energy channels, making the body light, comfortable, and entirely soft, but physical strength does not necessarily decrease. When the energy channels flow well, strength may even increase, and the body becomes healthy, strong, and powerful. On the other hand, contemplating that the body is not-self and not belonging to self reduces attachment and bondage to the body, thus enabling the state of effortless liberation, and the body naturally becomes healthier. Simultaneously, it increases dhyana, clearing the energy channels, making the body healthier.

X. How to Deal with Nighttime Mantra Recitation Affecting Sleep?

Question: Disciple previously recited the Buddha's name until later, feeling unable to recite aloud, but the mind kept holding it; when needed, the Buddha's name would appear. It felt like fewer delusions, the mind pure and comfortable. These past few days reciting the Shurangama Mantra, I do full lotus and recite softly 7 times, finishing in about 50 minutes. After getting up, the mind and brain feel full of the mantra. During the day it's okay; while awake, I don't follow the recitation much. At night while sleeping, I can't help but recite the mantra; once reciting starts, it's hard to fall asleep. Previously, I dreamed while sleeping; after reciting the mantra, I don't dream much, just fall asleep reciting the mantra, even affecting sleep a bit. I had to forcefully empty the mantra several times to fall asleep. How should this situation be adjusted?

Answer: Being unable to recite the Buddha's name aloud but still reciting mentally is manas reciting the Buddha's name; it is the most rudimentary level of Buddha-recitation samadhi. When the Buddha's name appears, it is the conscious mind reciting. When reciting the Shurangama Mantra, the mind is full of the mantra and cannot stop; this is manas reciting, no longer controlled by the conscious mind. When manas recites the Buddha's name or mantras, it corresponds to dhyana, manifesting rudimentary Buddha-recitation samadhi or mantra samadhi. The blessing power of mantras is very great; it can eliminate karmic obstacles and afflictions, purify the mind, purify precepts, enable quick entry into samadhi, and quick attainment of samadhi.

The inability to stop reciting the mantra, affecting sleep, is a phenomenon occurring in the initial stage of manas reciting the mantra. Over time, when manas's excitement subsides and attachment lessens, sleep will improve. Use the conscious mind to constantly remind manas: Sleep is very important; do not recite the mantra intensely at night; one must still sleep; recite again after waking up. This way, manas listens to the advice and will naturally sleep when it's time to sleep.

XI. Why Does Sitting Quietly for a Short While Surpass Building Sandalwood Seven-Treasure Pagodas as Numerous as the Ganges' Sands?

The saying "If a person sits quietly for a short while, it surpasses building sandalwood seven-treasure pagodas as numerous as the Ganges' sands" has a certain truth. Why is this so? Because building seven-treasure pagodas as numerous as the Ganges' sands is merely the giving of wealth. Although it can bring immeasurable, indescribable merit, it only benefits the giver individually, not involving other sentient beings, and the karmic reward will eventually be exhausted. Moreover, this is merely pure merit; it contains no wisdom or virtue (guna), cannot eradicate ignorance and afflictions, and thus cannot attain liberation or great liberation. Virtue (guna) is the achievement of wisdom, capable of eradicating ignorance and afflictions, attaining liberation and great liberation. Only when both merit and wisdom are perfectly achieved can one attain the wisdom of all modes (sarvajñā); lacking either, one cannot become a Buddha.

Dhyana is the most effective way to cultivate body and mind. Sitting quietly itself not only generates meditative merit but also has virtuous benefits. Not only does the sitter personally receive virtuous benefits, but it also influences others nearby; all connected people will receive virtuous benefits. This is because there is a certain magnetic field effect between sentient beings' bodies and minds; they can permeate and influence each other, similar to the relationship between cold and hot water—the result is the mutual integration of cold and hot water. The heat of the hot water permeates the cold water, warming it and melting solid ice. A person with dhyana and cultivation is like hot water; a person without dhyana or cultivation, or with very shallow cultivation, is like cold water or solid ice. The result is that the virtue of the person with dhyana is invisibly transmitted to the person without dhyana, enabling those without dhyana or cultivation to feel physical and mental pleasure, reduced afflictions, softened hearts, and even the elimination of karmic obstacles and suffering.

Of course, when the heat of the hot water is transmitted to the cold water and solid ice, the heat diminishes somewhat and becomes cooler. The cultivator with dhyana will feel very tired physically and mentally, afflictions may increase somewhat, and suffering from illness may also increase. This causes the cultivation power to weaken, requiring greater effort to maintain the original physical and mental state or to deepen dhyana and cultivation. Therefore, practitioners should choose their cultivation location carefully, choose the people they are with, and stay away from places with heavy karmic obstacles. If possible, avoiding crowds is best. Everyone needs good friends (kalyāṇamitra); if there are no good friends, it's best to be alone.

However, this does not mean that leaving the crowd prevents sentient beings from being influenced by one's virtue; there is still influence. It's just that originally, the virtue was transmitted to the very few people nearby. Once these people are no longer obstructing the surroundings, one's magnetic field and energy can be transmitted farther, benefiting more people. There is no need for a few individuals to block the sunlight and warmth needed by the many. Practitioners with extremely great power can influence hundreds of miles, thousands of miles, tens of thousands of miles around them; they can influence a city, a province, a country, even the entire globe and the entire Buddhist community, relating to the rise, fall, and survival of Buddhism. Regardless of size, a group with such a person present will be harmonious and flourishing. Once this person is absent from the group, karmic obstacles can no longer be suppressed, disputes and conflicts frequently arise, and the group will gradually decline.

Sitting quietly for a short while ceases disputes, conflicts, and distracting thoughts; body and mind become quiet, purifying one's own and the surrounding magnetic field. Humans, animals, birds, and ghosts and spirits will all feel a moment of harmony and peace, instantly ceasing feverish afflictions. Such merit and virtue are indescribable; building seven-treasure pagodas as numerous as the Ganges' sands cannot compare. Especially in the current Dharma-ending age, where sentient beings universally have blazing greed, hatred, and delusion, karmic obstacles constantly flow, disasters arise everywhere, and suffering abounds, if one can cease afflictions for a short while, the virtue is indescribable. Of course, this refers to right concentration; perverse concentration only has negative influence because the mind is perverse, and the mind's influence is also great, albeit invisible.

XII. Is Dhyana Ascetic Practice or Blissful Practice?

Anyone who has cultivated dhyana knows whether it is painful or blissful during cultivation, whether it is painful or blissful during walking, standing, sitting, and lying dhyana, and whether the mind is painful or blissful after emerging from dhyana. They also know that even when legs ache unbearably during cross-legged sitting, whether the mind is painful or blissful.

This question is very simple; as long as one cultivates dhyana, they will know how blissful, comfortable, pleasant, and joyful dhyana truly is. Consequently, many people abandon other worldly pleasures to specifically pursue the bliss of dhyana. The bliss of dhyana is incomparable to all the pleasant feelings in the world, especially when cultivating to the first dhyana; that bliss cannot be clearly or thoroughly expressed in words. Only those who have experienced and enjoyed it have personal understanding. Because of this special, unique pleasant feeling, worldly sensual pleasures are subdued and severed, and one no longer craves worldly dharmas. When cultivating to the third dhyana, the physical and mental bliss is almost unbearable to relinquish, thus obstructing the arising of the fourth dhyana.

How blissful dhyana truly is—practitioners who actually cultivate it have experience and feelings; I need not say more. Those who say dhyana is ascetic practice have never cultivated dhyana; imagining a mind teeming with distracting thoughts, difficult to subdue, especially having to subdue afflictions, they feel dhyana must be painful. Actually, subduing afflictions is not deliberately suppressing them from arising; it happens naturally without afflictions arising. Because the body and mind are light, comfortable, pleasant, and expansive, the mental state becomes open, afflictions do not manifest, everything seems agreeable and pleasing, one becomes unwilling to be contentious, the mind becomes increasingly broad, and the realm of thought increasingly lofty.

If dhyana were painful, those ancient non-Buddhists would not have abandoned everything in the world to specifically cultivate dhyana, even cultivating up to the four dhyanas, eight samadhis, and the samadhi of neither perception nor non-perception. Only pleasant feelings make people cling and be unwilling to let go. Ancient sages also practiced single-minded dhyana in deep mountains, pursuing longevity, immortality, even eternal life. Even modern various practices are methods of cultivating dhyana; they all contain pleasant feelings that make people unwilling to let go. Therefore, dhyana is not ascetic practice but absolutely blissful practice.

Why can dhyana make people extremely happy? Because dhyana can change the structure of the subtle particles of the four great elements of the physical body, thus making the body healthier, more comfortable, lighter, more agile, and freer, even transforming it into something akin to a deva's body, without the coarse, heavy feeling of a human body, and even enabling the manifestation of spiritual powers to varying degrees. Therefore, when in dhyana, the mind is happy, joyful, comfortable, kind, compassionate, benevolent, free from afflictions, mentally strong, resolute, actions easily accomplished, and the mind becomes increasingly broad.

XIII. Both Shamatha and Vipashyana Must Land on Manas

Question: The more I cultivate, the more I feel the importance of concentration power. Without concentration power, or without profound concentration power, contemplation (reflection) is ineffective. In the Shurangama Sutra, the subduing of the five aggregates' demons all occurs within the first dhyana through the power of concentration and contemplation (intensive investigation). When shamatha and vipashyana are not balanced, demons appear. Just after breaking through the form aggregate, it is the "dissolution of all thoughts; when thoughts are exhausted, then all are apart from thoughts, everything is pure and bright." At this time, one has entered the stream to the level of manas; the thoughts of the conscious mind have dissolved, and there are no mental factors of consciousness; shamatha and vipashyana (concentration and wisdom) are both within manas. I wonder if this is correct?

Answer: Although the thoughts of consciousness are gone, as long as consciousness exists, mental factors exist. During shamatha and vipashyana, it is also about calming consciousness; if consciousness is not calmed, manas cannot be calmed. Or, if manas is calmed, consciousness is calmed. Vipashyana transitions from consciousness to manas; only then is it true vipashyana, capable of giving birth to great wisdom. Of course, saying this will invite criticism because people today generally only recognize and observe consciousness; they lack the concentration and wisdom to observe and recognize the functions of manas. The deeper the concentration, the more focused the mind; the stronger the wisdom, the deeper and more detailed the contemplation and investigation. Of course, only when the cultivation of all dharmas lands on manas can the fundamental problem be solved, and body, mind, and world be transformed.

Question: Shamatha-vipashyana, the equal balance of concentration and wisdom, is called samadhi. Non-Buddhists emphasize shamatha (concentration), including the four dhyanas. Even if they have vipashyana, it is perverse reflection, so their concentration is perverse concentration. Buddhists have both shamatha and vipashyana, and it is concentration under the guidance of right view and right reflection, so it is right concentration and right wisdom. Is this so?

Answer: Right concentration and right wisdom can lead to liberation; perverse concentration and perverse wisdom cannot. Non-Buddhists lack correct theoretical guidance, so their practice leans towards concentration without right wisdom. Buddhists have correct Buddhist theoretical guidance; they can have right concentration and right wisdom, thereby attaining liberation. Vipashyana must be under correct theoretical guidance, arising from right reflection within concentration, with wisdom as the main focus. Dhyana (chan-na) is a term from the Surangama Sutra; similarly, it involves concentration and wisdom contemplation, also the equal balance of concentration and wisdom, but slightly leaning towards concentration.

XIV. With Dhyana, the Six Consciousnesses Can Also Have Direct Perception

If dhyana arises, both consciousness and manas are in a state of concentration. The thinking of consciousness can also be very deep and subtle, and there are moments of direct perception (pratyakṣa). Even eye-consciousness observing form can be deep, subtle, and penetrating, clear and distinct; ear-consciousness hearing sounds is perfectly clear; nose-consciousness smelling fragrances discerns every strand and wisp without omission; tongue-consciousness tasting flavors is distinctly clear; body-consciousness feeling touch is continuous and clear. However, even though consciousness can reflect and contemplate all dharmas with direct perception, meticulously and subtly, it still does not equal personal realization. Personal realization must involve manas simultaneously realizing it; it is the master manas who personally realizes it.