Chapter Four: The Threefold Training of Precepts, Concentration, and Wisdom

I. Cultivating Concentration and Wisdom Simultaneously to Avoid Deviation

To progress more swiftly in Buddhist practice, one must clarify the principles of cultivation, distinguish between the methods of cultivating concentration and those of contemplating and investigating Chan (Zen), and then identify the current focal point of practice to avoid wasting time. For instance, if the aim is to subdue the first five consciousnesses and the mental consciousness, calming the six consciousnesses so they no longer discriminate or perceive the objects of the five senses, this is the method of cultivating concentration. After enhancing concentration through this method, one must still use the five consciousnesses and the mental consciousness to observe sensory objects, investigate them, and recognize their impermanent, changing nature and the true reality inherent within them, thereby attaining the wisdom of realization. Only with such wisdom can one be liberated from the suffering of birth and death, fulfilling the aim of practice.

Another example: some practitioners focus solely on rejecting or eliminating sensory experiences, which is a method purely for cultivating concentration. However, once sufficient concentration is attained and one seeks to realize the Dharma, it is necessary to engage in contemplation within the realm of the five aggregates to eradicate the view of self and illuminate the mind. The attainment of wisdom cannot be separated from sensory experiences. Practice should begin with cultivating concentration, followed by cultivating wisdom through contemplating and investigating the Dharma. Only through the balanced cultivation of concentration and wisdom (samatha-vipassana) can the Dharma be realized. Without concentration, forced contemplation will yield no results; at best, it leads to intellectual understanding. Yet such understanding is like scratching an itch through a boot or distant water failing to quench immediate thirst, for it remains unattained and does not eradicate the ignorance of the mental faculty (manas). Without the wisdom of direct realization, intellectual understanding holds little practical value.

After attaining meditative concentration, one must contemplate the Dharma correctly. The Hinayana path contemplates the suffering, emptiness, impermanence, and non-self of the five aggregates and eighteen realms. The Mahayana path, building upon this, investigates "who sees forms and hears sounds," "who investigates Chan," and "who drags the corpse." Contemplation and Chan investigation must occur within sensory experiences, with undistracted attention focused solely on the relevant objects—this is contemplation and Chan investigation within concentration.

Practice should not imitate non-Buddhist paths that solely cultivate concentration, remaining oblivious and unresponsive to all phenomena. This cannot yield wisdom. In practice, the mind must not only be concentrated but also possess knowing—wise knowing. Ignorance of even one dharma constitutes delusion, making Buddhahood unattainable. Non-Buddhists who solely cultivate concentration may attain mental purity and remain unmoved by any experience, even entering samadhi for eighty thousand great kalpas, yet emerge ignorant and dull. If negative karma manifests upon exiting samadhi, they may fall directly into hell—as happened to the Buddha’s own teacher. Even if the entire world combined could not match the stillness of such a non-Buddhist’s mind, without liberating wisdom, they remain trapped in the six realms. Without realizing the non-self of the five aggregates and the truth of the world, liberating wisdom cannot be gained, and one remains bound to the cycle of birth and death. Therefore, Buddhist practice must balance concentration and wisdom, cultivating precepts, concentration, and wisdom together to avoid deviation and proceed directly to the city of Nirvana.

II. The Function of the Three Non-Outflow Trainings

"Outflow" (asrava) refers to the afflictions of greed, hatred, delusion, and all forms of ignorance. These outflows drain away wholesome dharmas, wholesome aspirations, wholesome minds, and wholesome roots. A wholesome mind can transcend the suffering of cyclic existence and achieve Buddhahood. When wholesome dharmas are drained, unwholesome dharmas prevail, and the suffering of birth and death cannot cease. Thus, through practice, one must eliminate ignorance and afflictions, rendering the mind non-outflowing (anasrava), increasing wholesome dharmas, extinguishing suffering, and pacifying cyclic existence.

There are three primary means to achieve a non-outflowing mind: the three non-outflow trainings of precepts, concentration, and wisdom. Upholding precepts renders the mind non-outflowing; cultivating concentration renders the mind non-outflowing; cultivating wisdom renders the mind non-outflowing. How do precepts render the mind non-outflowing? By upholding precepts, the mind does not violate them, ceases unwholesome actions, and no longer creates karmic outflows of greed, hatred, or delusion. Habituated to wholesome dharmas, it naturally ceases unwholesome actions, subdues afflictions, increases wholesome dharmas, and perfects the Four Right Efforts. Long-term precept observance effectively restrains the mind, preventing scattered attention, and concentration arises.

How does concentration render the mind non-outflowing? In concentration, the mind is inactive, neither grasping nor scattered, creating no karmic outflows of greed, hatred, or defilement, thus subduing afflictions. Due to inertia after exiting concentration, some level of concentration remains, reducing grasping and restless activity, still subduing afflictive outflows. With sufficient "access concentration" (anagamya-samadhi), one can eradicate the five grades of desire-realm afflictions, becoming a "stream-enterer aspirant" (srotapanna-pratipannaka), with conditions to realize the first fruition (srotapanna) in this life.

Non-Buddhists with the four dhyanas and eight samadhis possess even stronger concentration. They can subdue not only the nine grades of desire-realm afflictions but also those of the form realm and even the formless realm. However, this subduing is not equivalent to eradication or exhaustion, as they lack the wisdom of the non-self of the five aggregates. If they encounter the truth of the Four Noble Truths, their profound concentration allows them to realize the path instantly upon slight reflection, eradicating afflictions immediately, shedding body and mind, and realizing the absence of self and the four marks. Upon attaining the fourth fruition of arhatship, their hair and beard fall out naturally, and monastic robes spontaneously adorn them, signifying the exhaustion of afflictions and natural renunciation.

Before the third fruition, residual afflictions prevent spontaneous hair loss and robing, so one cannot naturally become a monastic. Thus, a layperson wishing to become a monastic without formal ordination must exhaust all afflictions, achieving spontaneous hair loss and robing without human intervention. With even a trace of affliction, one remains a layperson. Claiming monastic status otherwise constitutes grave theft of the monastic identity, confusing the sacred and secular, a severe transgression.

How does wisdom render the mind non-outflowing? The wisdom realizing the non-self of the Four Noble Truths and Mahayana truths eradicates ignorance. Without self, one no longer creates afflictive karmic actions for the sake of self. Without self, there is selflessness; selflessness is wholesome. Wholesomeness eradicates afflictions, rendering the mind non-outflowing. With self, wholesome dharmas are drained; with self, there is transgression; with self, there are afflictions. This non-outflowing wisdom is true wisdom based on precepts and concentration. Wisdom without precepts and concentration is "dry wisdom," devoid of practical value. Precepts, concentration, and wisdom unite to exhaust all afflictions, ensuring wholesome dharmas are never again drained. When wholesome dharmas are fully perfected, one attains Buddhahood.

III. The Relationship Between Contemplation and Concentration

Concentration (samatha) is stillness; contemplation (vipassana) is insight. Together, they are called "samatha-vipassana" or "concentration and wisdom." Concentration and wisdom are mutually supportive. To realize any dharma, one must cultivate them equally; both are indispensable. In Buddhist practice, concentration is the preliminary expedient means, playing a crucial, irreplaceable role. Without it, contemplation becomes chaotic and blind, lacking focus and depth, remaining superficial and intellectual, unable to reveal the true dharma or yield genuine realization. It often results in mere intellectual understanding, not direct observation or experiential proof.

When the World-Honored One first taught disciples to realize Hinayana fruitions, he taught both theory and concentration simultaneously, ensuring balanced cultivation. Disciples practiced concentration while contemplating, making their efforts potent: afflictions were effectively subdued, contemplation became meticulous, and they soon realized fruitions. The sutras teaching simultaneous cultivation of concentration and contemplation include the Satipatthana Sutta, the Samadhi Sutra of Sitting Meditation, and the Secret Essentials of Chan, among others. Only after subduing afflictions and distractions through concentration can contemplation proceed correctly, transforming the mind, perfecting the Thirty-Seven Aids to Enlightenment, and realizing fruitions. Without concentration and its merits, neither the Thirty-Seven Aids nor the Noble Eightfold Path can be fulfilled. Afflictions remain heavy, the mind impure, body and mind unchanged, and conditions for realization remain unripe.

Why did non-Buddhists attain fruitions so swiftly upon meeting the Buddha, instantly realizing the fourth fruition? Because they already possessed meditative attainment: afflictions were subdued, minds purified, renunciation strong. They lacked only correct Dharma teachings. When the Buddha spoke, it penetrated their minds; instantly, their minds opened, understanding purified, and liberation was immediate. Thus, no one has reason to avoid cultivating concentration, hoping for effortless attainment. Buddhism offers no such cheap gains; what seems gained cheaply is often lost. Mahayana bodhisattvas also require considerable concentration, often built upon Hinayana foundations from past or present lives. The basic cultivation of concentration is identical across vehicles.

Concentration is the expedient means for subduing afflictions—like pressing them down, not eradicating them. The wisdom eradicating the view of self, combined with the first dhyana, can eradicate or even exhaust afflictions. First, afflictions must be subdued to prevent unwholesomeness and cultivate wholesomeness, enabling the eradication of self-view. With deeper concentration and the first dhyana, afflictions are eradicated, making one a third-fruition "one liberated in mind" (ceto-vimutti). Only after eradicating afflictions do third and fourth fruition practitioners become "noble ones." Buddhism always emphasizes balanced concentration and wisdom for realizing fruitions, eradicating afflictions, and attaining liberation. When afflictions are heavy and distractions many, concentration may be difficult, and contemplation chaotic. First, reflect on worldly suffering until the mind stabilizes, then cultivate concentration, then contemplate. During contemplation, concentration deepens, and deepening concentration refines contemplation. Thus, concentration and wisdom are mutually supportive.

IV. After Enhancing Concentration, One Should Engage in Investigation and Contemplation

Q: During sitting meditation, thoughts diminish, and consciousness becomes clearer. What is the use of this "inner guarding leisure"? If I contemplate Dharma principles now, will it lead only to intellectual understanding, preventing future realization? After attaining "inner guarding leisure," how should I apply effort?

A: When concentration reaches the stage of "inner guarding leisure" and the mind becomes unified, one should contemplate the Dharma, including the Four Noble Truths and Mahayana prajna. If the principles of both vehicles are clear, one should contemplate the five aggregates to eradicate the view of self. At this stage, avoid mental consciousness’s intellectual thinking; instead, engage the mental faculty (manas) in pondering. Suspend the doubt regarding the non-self of the five aggregates within the mental faculty, constantly prompting it to ponder. This is the work of investigating the Dharma.

The merits and benefits of concentration are many: enhancing wisdom, subduing afflictions, purifying the mind, increasing merit, reducing karmic obstacles, etc. Contemplation and investigation within concentration can eradicate the view of self and realize the mind’s nature. For most ordinary beings, this is the ultimate and highest benefit attainable for a time. Other benefits include inner peace, physical and mental comfort, improved constitution, health, longevity, increased wholesomeness, decreased unwholesomeness, increased neutral or wholesome karma, decreased unwholesome karma, and rebirth in wholesome realms.

Upon first entering concentration, many lack the power of contemplation and cannot engage with the Dharma. The mind abides in a thoughtless "empty concentration," termed "inner guarding leisure." Without contemplation, realization is impossible. Yet after exiting concentration, an inertia persists: the state of concentration lingers, the body and mind remain more comfortable and joyful than usual, the mind becomes deeper, restlessness diminishes, contemplation deepens, and with physical and mental joy, the mind becomes kind, peaceful, calm, and free of afflictions. One interacts with others generously and compassionately, contemplates matters deeply, handles situations gently, moderately, and without extremism, and easily penetrates human affairs and principles. This naturally increases merit and wisdom—benefits unmatched by those without concentration.

Training the power of contemplation within concentration and cultivating the habit of contemplation gradually enables correct contemplation in accordance with the Dharma, enhancing wisdom. Yet such contemplation may not necessarily lead to realization. To avoid mere intellectual understanding during final contemplation and investigation, minimize the mental consciousness’s intellectual activity and learn to engage the mental faculty’s pondering. When the Dharma’s framework remains unclear or the teachings not fully grasped, first use the mental consciousness to clarify the Dharma’s structure and principles, thereby influencing the mental faculty to understand how practice and effort lead to realization.

Once this foundation is laid and final realization is sought, deepen concentration to fulfill "access concentration." At this stage, prioritize the mental faculty’s pondering, with the mental consciousness assisting but minimizing analytical reasoning and intellectual interpretation. Allow the mental faculty itself to investigate and ponder, ensuring genuine realization and avoiding intellectual understanding. This is the method of balanced concentration and wisdom. Mastering it leads to skill, solidifying practice and preventing false intellectual attainment in future lives, granting true benefit from the Dharma.