Chapter Five: Concepts Related to Meditation (Dhyana)

I. The Meaning of Discernment and Observation

Discernment and observation are also called meditation (dhyana) and samadhi. Discernment (jue) means knowing, being aware of, or perceiving a state. During discernment, the five universal mental factors (universal mental concomitants) and the five particular mental factors (particular mental concomitants) can operate, involving thinking activity. Observation (guan) corresponds to illumination. The conscious mind (manovijnana) remains unmoving, without thought or deliberation, yet it can directly illuminate all dharmas (phenomena). The five universal mental factors and five particular mental factors are either subtle or diminished. Above the second dhyana, the five sense consciousnesses cease, but the mental consciousness does not cease. There is extremely subtle knowing, but without the capacity for self-reflection; one does not know that one knows, as if everything had ceased.

Samadhi is generally divided into three types: with discernment and observation, without discernment but with observation, and without discernment or observation. In the meditative states prior to the first dhyana, the conscious mind is in a state of having discernment and observation, or having investigation and sustained attention (vitarka-vicara). In the meditative states between the first dhyana and the second dhyana, the conscious mind is in a state without discernment but with observation, or without investigation but with sustained attention. In meditative states above the second dhyana, the conscious mind is in a state without discernment or observation, or without investigation or sustained attention.

II. The Difference Between Chan Inquiry (Can Chan) and Observational Practice (Guan Xing)

Chan inquiry and observational practice have some differences in meaning. Observational practice runs through the entire course of cultivation, with varying depths. Chan inquiry, however, is the concentrated, all-out investigation into the inherently pure mind (self-nature mind), seeking to understand the functions, nature, and operations of the mind. The character "Chan" (dhyana) in Chan inquiry represents the true mind or self-nature. Investigating the true self-nature is crucial for the path of cultivation; starting from this point, upon realization, one gradually approaches nirvana and Buddhahood. Observational practice covers a broader range, with varying depths. It can be applied at any time, in any state; all dharmas can be objects of observation. The results obtained can be significant or minor; the duration of observation can be long or short. Once a satisfactory conclusion is reached, the observational practice for that instance concludes. If encountering unclear issues later, observational practice resumes.

III. The State of Buddha-Recitation Samadhi

Q: The master instructed us to recite "Namo Original Teacher Shakyamuni Buddha" three times before sitting for meditation. After I did this, whether sitting down or getting up, the Buddha's name automatically arises. I don't need to recite it many times; the mind automatically recites it. What is happening?

A: This is the initial stage of the Buddha-recitation samadhi state, which is a meditative state where reciting the Buddha's name becomes unified and continuous. It is reciting without deliberate recitation; the mental faculty (manas, the seventh consciousness) recites automatically, without needing prompting from the mental consciousness (manovijnana, the sixth consciousness). The mental consciousness doesn't need to recite it. Manas can recite the Buddha's name alone automatically, or it can recite together with the mental consciousness. When manas recites alone, the meditative state is deep. When it recites together with the mental consciousness, the meditative state is shallow. This could also be a result of the Buddha's power blessing. Generally, people's minds are scattered, their faith is not strong, and it is not easy to attain this state of Buddha-recitation samadhi.

Some people call the state where the solitary mental consciousness (manovijnana functioning independently) sees various Buddhas "Buddha-recitation samadhi." Actually, this is a spiritual response (ganying), not Buddha-recitation samadhi. Although spiritual responses are also manifestations of good roots, they differ from Buddha-recitation samadhi. Buddha-recitation samadhi lasts longer, ranging from twenty or thirty minutes to several days and nights. The sound of the Buddha's name automatically arises in the mind, lingering like an echo, continuously heard, resonating for days. The body and mind feel light, relaxed, and joyful. One might feel the body floating in the air, tall, light, and agile, without obstruction, without the heavy sensation of the body.

IV. Which Level of the Four Dhyanas and Eight Samadhis Does Buddha-Recitation Samadhi Correspond To?

Buddha-recitation samadhi is divided into samadhi based purely on concentration and Buddha-recitation samadhi in the state of realizing the mind (mingxin) where concentration and wisdom are equally balanced. Regardless of which type, it possesses the complete access concentration (anagamya-samadhi, "not yet arrived at absorption") or the first dhyana. Meditation (dhyana/samadhi) is the foundation for all samadhi. Without meditation, no kind of samadhi will arise, no Dharma will be accomplished, and one will continue to revolve in the suffering of birth and death in future lives. Therefore, everyone should not be content with extensive learning and broad knowledge, nor with knowledge passed on merely by word of mouth. One must delve deeply into meditation and investigation, striving to cultivate true wisdom. Do not believe the foolish talk without wisdom claiming that one can attain the fruit and liberation without meditation. Believe in the Buddha's words of wisdom in the sutras.

V. The Difference Between the Cessation of Perception and Feeling (Nirodha-samapatti), the Attainment of Nothingness (Asamjni-samapatti), and the Sphere of Neither Perception Nor Non-Perception

In the Attainment of Nothingness (Asamjni-samapatti), the six consciousnesses are absent, but all five universal mental factors of the mental faculty (manas) are still operating. In the Cessation of Perception and Feeling (Nirodha-samapatti), the six consciousnesses are absent, and the mental factors of manas cease the two factors of feeling (vedana) and perception (samjna). The Cessation of Perception and Feeling is the state of a great Arhat who is liberated in both ways (ubhatobhaga-vimukta). Unless one is a great Arhat who possesses the four dhyanas and eight samadhis and has severed all afflictions, it is impossible to enter the Cessation of Perception and Feeling. The Attainment of Nothingness is an attainment of non-Buddhists (tirthikas). Those in this attainment still regard the physical body as the self, and the view of self is not severed.

Sentient beings in the Sphere of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana) have some of the five universal mental factors of the mental consciousness extinguished. Thus, the mental consciousness is in a state of being half-existent and half-non-existent. This differs from the state of beings in the Nothingness Heaven (Asamjnisattva), who have a physical body but no mental consciousness at all. In both the Attainment of Nothingness and during deep sleep, the six consciousnesses do not exist. For thoughts of the six consciousnesses to arise again, it must be that manas generates the mental factors of attention (manasikara) and volition (cetana) towards the objects of the six senses, desiring to cognize the six sense objects. Only then does the eighth consciousness (alaya-vijnana) give rise to the six consciousnesses to cognize the six sense objects, causing one to emerge from the attainment or wake up.

VI. What is the State of Passing Through Darkness in Access Concentration?

The state of passing through darkness in access concentration (anagamya-samadhi) occurs when, upon reaching access concentration, the mind is without thought or ideation, having cultivated an empty concentration. Thus, one remains absorbed in access concentration without thoughts for a long time, even for several days or ten-odd days. This is pure concentration, without thinking, observation, or investigative doubt (yiqing), and is unrelated to wisdom.

VII. What is Enhanced Mental Cultivation (Adhicitta-siksa)?

Q: What is enhanced mental cultivation? Does samadhi include the realm of desire (kamavacara dhyana)? Does superior samadhi (pranita-samadhi) include the realm of desire? Is access concentration also considered superior? However, it is evident that access concentration cannot eradicate the afflictions of greed (raga) and hatred (dvesa); the mind still corresponds to the affliction of greed.

A: In the Samyukta Agama, Volume Thirty, the World-Honored One told the bhikkhus: What is enhanced mental cultivation? If a bhikkhu, secluded from evil and unwholesome dharmas, with initial application (vitarka) and sustained application (vicara), with the joy and bliss born of seclusion, dwells having attained the first dhyana, up to dwelling having attained the fourth dhyana, this is called enhanced mental cultivation. This enhanced mental cultivation (adhicitta-siksa) refers to the four dhyanas and eight samadhis, from the first dhyana of the form realm up to the four formless absorptions of the formless realm. The characteristic of the first dhyana is that internally there is discernment and observation; because the mind has separated from the desire realm, joy and bliss arise, and evil unwholesome dharmas like greed, hatred, and delusion are abandoned. "Enhanced" (adhi) means that meditation can increase wholesome dharmas in the mind. "Mental cultivation" (citta-siksa) means that through meditation, one can transform the mind's nature, departing from the afflictions of greed, hatred, and delusion of the desire realm. Since meditation is a practice for cultivating the mind, learning Buddhism cannot be separated from cultivating concentration. Without meditation, the mind cannot cease evil or increase wholesome dharmas. Wisdom divorced from meditation has no beneficial effect or fruition.

Samadhi is very superior, transcending the realm of desire. The realm of desire is coarse, shallow, and inferior, with afflictions in the mind being relatively obvious. Therefore, the realm of desire does not belong to the state of samadhi. Superior samadhi is even more sublime, further transcending the realm of desire. Access concentration is superior to those without concentration, but it is shallower and more flawed than the form realm dhyanas. Access concentration can only eradicate five grades of afflictions and delusions of the desire realm; it cannot exhaust the affliction of greed in the desire realm, let alone eradicate the affliction of hatred. The first dhyana of the form realm has several levels of difference, some complete and some incomplete. If incomplete, it is also difficult to eradicate hatred.