Chapter Five: Questions and Answers on Contemplation Practice

1. Question: Does the diagram of the body's chakras exist?

Answer: The body does have chakras. Chakras are the main points where the various meridians of the body converge. I have personally experienced the sensations of the qi channels passing through these chakras. Initially, when the qi channels pass through any part of the body, there are corresponding reactions. The worse the physical condition, the more severe the blockages, and the stronger the sensation felt at the chakra points. The more blocked the areas, the harder it is for the qi to pass through. The widely circulated chakra diagrams can be considered correct.

In our practice, regardless of the school, and regardless of whether it's a non-Buddhist method, if it is useful to us, we should not reject it. Other schools and traditions are not without merit; there are considerable benefits to learning from their strengths to compensate for our weaknesses. Our physical bodies are constructed the same as those of non-Buddhists. Therefore, during the stage of cultivating the body, the phenomena that arise are quite similar. Even if you are not actively seeking to cultivate the body but are focusing on cultivating the mind, seated meditation practice inevitably involves the body; this is unavoidable. Therefore, it is beneficial to learn some methods useful for cultivating the body, so that you are aware and know how to respond.

Since our physical bodies are the same as those of non-Buddhists and practitioners of any other school—the structure is the same, the chakras are the same, and the way and channels through which the qi channels operate are the same—we should not reject non-Buddhist methods. Understanding them allows us to know the current state of our physical body, so that when problems arise, we are not surprised or at a loss. Non-Buddhist paths focus primarily on cultivating the body, while we focus primarily on cultivating the mind. Cultivating the mind for us is inseparable from cultivating the body. We learn about the knowledge and methods concerning the body's qi channels and how to address issues, in order to resolve our own problems. Everything else need not be of concern.

2. Question: Previously, I was consciously controlling my breathing. Starting yesterday, I switched to natural breathing, but my breath became shorter. Why is this?

Answer: Whether the breath becomes longer or shorter, do not be concerned. As long as the mind is focused on the breath, both samādhi (concentration) and contemplation will gradually increase. If the qi channels become unobstructed, the breath will naturally become deep, subtle, and long. As long as there is samādhi, everything will be manageable, and the condition of the body can change. Observing the breath is focusing the mind solely on the state of the breath; do not consider anything else, do not think about other matters. Simply understand the state of your own breathing. The scriptures outline the steps for contemplation practice. If the first step is not properly mastered, do not proceed to the second step; do not move forward. Focus on contemplating only one method during a single period; do not attempt more, as too many will cause the mind to become scattered. When the power of concentration reaches a certain level, then gradually increase the content of contemplation, so that the mind does not become scattered. During contemplation, apart from observing the breath, other understandings or thoughts about the method are useless. Do not let the mind think too much, to avoid interfering with observing the breath.

3. Question: Recently, I've started being able to focus on my breath during daily life. Sometimes while walking, I focus on my breath as I move, and an inexplicable feeling of joy arises within me. I had this feeling three years ago too. At that time, after finishing sitting meditation, I felt every cell was joyful; I could accept anyone scolding me. But it only lasted for a little over a month, and then this feeling never returned until recently, when it reappeared. Why does this joyful phenomenon occur?

Answer: One of the merits of samādhi is that it can cause the mind to generate joy, an inner delight. When mental focus becomes unified, it can alter the four elements (earth, water, fire, wind). The body becomes healthy, light, comfortable, and at ease. Consequently, the mind is affected, giving rise to joy, mental pleasure, and freedom from afflictions. Mental joy is one of the Thirty-seven Factors of Enlightenment, known as the awakening factor of joy (prīti). Following the awakening factor of joy arises the awakening factor of tranquility (prasrabdhi), characterized by physical and mental lightness and ease. After the awakening factor of tranquility arises the awakening factor of concentration (samādhi). After the body becomes light and at ease, the awareness of samādhi will appear. Following the awakening factor of concentration arises the awakening factor of equanimity (upekṣā). The awakening factor of joy can subdue afflictions and reduce distress.

When people are happy and joyful, they become kind, free from anger, tolerant, and magnanimous; their temperament changes. A joyful mind gives rise to goodness; it is the goodness born of blessings. Therefore, the Thirty-seven Factors of Enlightenment are the essential path for practice in both the Mahayana and Hinayana traditions. Without cultivating the Thirty-seven Factors of Enlightenment, the mind-ground cannot change, afflictions cannot be eradicated, and one cannot attain the fruit of realization or realize the mind. Why is it said that after the mind becomes focused, every cell in the body feels joyful? It is because the alteration of the four elements begins with the most fundamental particles of the cells. When the four elements of the cells change, the mind feels comfortable, pleasant, and joyful.

4. Question: During the last two meditation sessions while contemplating emptiness, the feeling of pressure in my body was very intense; I couldn't move, almost losing control. Moreover, today the qi blockage was in my arms; now both my forearms are persistently numb and sore, as if I had done heavy labor. Do I need to adjust?

Answer: Soreness, numbness, and swelling in the arms indicate places of blockage where qi and blood do not flow easily. When not sitting in meditation, if the qi circulation is poor, you might not feel anything. But when qi becomes sufficient, encountering blockages will cause reactions; the manifestation of illness hindrances appears. Once the blockages are cleared, the illness hindrances will disappear. Feeling pressure in the body and being unable to move indicates sufficient qi. The more sufficient the qi, the easier it is to clear the body and arms. If you can endure it, persist; it is estimated that the channels in the arms will be cleared soon. Understand that any phenomenon arising in the body during sitting meditation is related to qi channel issues, the circulation of qi and blood. Whatever phenomena occur in the body henceforth, do not worry; slowly regulate it, and it will improve. Do not be overly concerned about these matters.

5. Question: If the qi mechanism is continuously activated during sitting meditation and stays in the head without passing through, what will happen?

Answer: If the qi channels remain concentrated in the head, it means the activated qi is sufficient and powerful, but there are obstacles in the head preventing the qi mechanism from passing through. If there were no obstructions and the qi channels were clear, there would be no talk of a qi mechanism. At this time, endure if you can. If you cannot endure, visualize the qi exiting through the crown of the head at the Baihui point, or after getting up, pat your head to disperse the qi. However, after dispersing, it may still impact the head; only a complete clearing will solve the problem. If the head is not fully cleared, the qi mechanism may still pass through or dissipate, then circulate to the front Ren channel, from the Ren channel to the Du channel, and back to the top of the head. Only upon entering the central channel and exiting from the crown of the head will the qi channels throughout the body be completely cleared, and the body will have no more obstacles. From then on, the practice of samādhi will proceed without hindrance.

When the qi channels in the head are cleared and qi and blood circulate well, thinking becomes very clear, energy is abundant, and wisdom can be opened. Even clearing part of it is quite beneficial. When qi channels are cleared, the mind becomes pure, and the body may emit a fragrance, very fragrant, with a joyful and carefree mood. All these are conditioned phenomena subject to arising and cessation; do not cling to them. Now that samādhi has arisen and you are able to practice contemplation, that is sufficient. Do not be overly concerned with matters of qi channels; let them be.

6. Question: When I usually sit in meditation, I focus my mind on one point. If I add another object of focus, is my mind simultaneously focused on two points?

Answer: Adding an object of focus means that initially, when the power of concentration is not strong enough, simply observe the phenomenon of breath flow at the nostrils. After the power of concentration increases, then follow the movement of the qi, observing continuously, observing the condition of the qi entering the trachea, chest cavity, dantian (elixir field), and other areas. If the power of concentration increases, you can extend the path of observation a little, with attention following the breath. If the power of concentration increases further, you can follow the movement of the qi and observe, simultaneously observing and being aware of the condition of all parts of the body. When the breath disperses, observe in the same way. This is a gradual approach to contemplation, depending on the strength of your concentration. If the power of concentration is insufficient, simply observe the breath within the nasal cavity. You should add or subtract the objects of contemplation according to the strength of your own concentration.

7. Question: Last night, during seated meditation in the half-lotus position, after reciting the Heart Sutra, my mind calmed down, and I began to observe my breath, slowly entering a state between sleep and wakefulness. After about 30 minutes, my body felt comfortable, light, and floating. Gradually, my body started to vibrate, and the vibration grew larger... I lost control of myself, there was no breathing, my body was swaying, I couldn't open my eyes, my heartbeat sped up as if I was about to die... I was aware mentally but couldn't control myself... I was very frightened, feeling like I was about to die, unable to speak, shout, or move. I finally managed to fall over, and it took a long time to regain calm. What is this about?

Answer: When initially cultivating concentration, after the mind quiets down, if the qi channels circulate well, phenomena of qi mechanism activation may occur. This is a good sign indicating the clearing of the body's meridians, which can effectively regulate the body. If the physical condition is very poor, do not enter samādhi all at once; proceed slowly, regulating the body bit by bit, to avoid sudden changes that you cannot adapt to.

Initially, entering and exiting samādhi may feel involuntary; the body is controlled by the qi mechanism and doesn't readily obey your commands. Over time, it will ease considerably, and you will regain control. When the body's qi mechanism activates, just relax; don't worry about anything. The emptier the mind, the better; nothing will happen. Just empty yourself, be willing to be empty, dare to be empty; once empty, it will be fine.

8. Question: How should one deal with various situations that arise during sitting meditation, such as seeing Buddha images, etc.?

Answer: All phenomena are illusory. During sitting meditation, no matter what phenomena arise, do not pay attention to them. Do not welcome what comes; do not see off what goes. Seeing Buddha images, do not be joyful or afraid. Seeing someone coming to kill you, do not pay attention. There is no Buddha, no demon; it's all just illusion. Simply observe the breath. If you grasp at the phenomena, taking them as real, it is easy to deviate, even enter demonic states, which are difficult to handle.

9. Question: As I follow the breath in and out, my awareness is on the breath. How can I observe the head?

Answer: When observing the breath, the object of observation is always the breath; there is no need to observe the head. The object of focus should be singular and persistent; only then can concentration and wisdom arise simultaneously and continuously. Otherwise, the mind will be scattered, wisdom will not arise, and it will be no different from not observing. Contemplation is observing the facts: observe what is there, know it as it is. Do not imagine what is not there. Respect the facts; only on directly perceived phenomena can directly perceived wisdom arise. Imagined things are not it. Contemplation first trains the concentration of attention; it is not difficult.

10. Question: I now sit in full lotus for one and a half to two hours, using abdominal breathing. With natural breathing without conscious guidance, the breath is very faint and I easily become drowsy; it's hard to calm the breath and enter samādhi. When observing the breath, disciple inhales as slowly and long as possible. Can I hold my breath for as long as possible before exhaling? Is abdominal breathing or chest breathing acceptable?

Answer: Both breathing methods can be used. Initially, when practicing, if the method practiced is beneficial to the body, it is easier to enter samādhi. However, after practicing for a long time, if you want to enter samādhi and engage in contemplation, deliberately holding the breath will prevent deep samādhi and also hinder contemplative thinking. Only after practicing until very proficient, when you no longer need to hold your breath, can you engage in contemplation.

11. Question: Today, after sitting for about forty minutes, waves of trembling and shaking occurred from my legs to my waist, persisting until I ended the session. During the trembling, there was a slightly comfortable feeling. This has never happened before. What is this about?

Answer: This is because after the mind quiets down, the qi channels in the body circulate smoothly, manifesting as the activation of the qi mechanism. The qi mechanism often initially arises from the dantian area, moving from the dantian throughout the body. The speed and path of movement vary from person to person, from time to time, and depending on the body's condition. The triggering of the desire-realm samādhi and the first dhyāna of the form realm are inseparable from the activation of the body's qi mechanism. That is to say, samādhi cannot be separated from the functional activities of the physical body. Only when the physical body has no obstacles can the desire-realm samādhi and form-realm samādhi be initiated.

In the future, when the first dhyāna of the form realm arises, it will similarly involve the movement of the qi channels within the body. That force is not initiated by deliberate mental intention; it naturally arises when body and mind become quiet to a certain degree. Only when afflictions of sexual desire and thoughts arise do obstacles appear, causing the qi mechanism in the body to subside, and the first dhyāna disappears along with it. Therefore, the first dhyāna cannot be separated from seated meditation in the cross-legged posture; it mostly arises during seated meditation. During activity, samādhi lasts for a short time and is difficult to maintain.

Since cultivating concentration cannot be separated from the body, it cannot be separated from seated meditation in the cross-legged posture. Seated meditation in the cross-legged posture is the foundation for cultivating concentration. Subsequent deeper states of concentration are even more inseparable from seated meditation in the cross-legged posture because sitting cross-legged allows qi and blood to concentrate and circulate smoothly, making body and mind stable and at ease. Attaining concentration is then fast and stable. Then, based on the samādhi attained while sitting, one can generate and maintain samādhi during the physical body's activities. If one does not sit in the cross-legged posture but relies solely on cultivating concentration during activity, firstly, samādhi is not easy to arise; secondly, once arisen, it is not easy to maintain; thirdly, deep samādhi will not occur; fourthly, contemplation practice will be difficult.

Some say the path is not in the legs. This statement is mistaken. If the legs cannot be subdued, the body cannot be subdued. If the body cannot be subdued, the mind cannot truly and lastingly become quiet; samādhi will not easily appear, cannot be maintained for long, and cannot deepen. The practice of patriarchs throughout the ages and students of samādhi all prove this point. The practice processes of all Buddhas, Bodhisattvas, Arhats, and Pratyekabuddhas prove this point.

12. Question: For people with qi and blood deficiency, does sitting meditation make the qi and blood more deficient, or does it improve?

Answer: Sitting meditation itself has the function of regulating qi and blood and improving physical constitution. If there is illness within the body, sitting meditation causes the qi channels to operate regularly, making qi and blood lively. Illnesses within the body will then be expelled outward through the body's surface. It may seem like the illness has worsened, but in reality, the internal illness is being expelled outward, making the symptoms more apparent. After sitting for a long time, all illnesses in the body will improve, and physical constitution will be enhanced.

13. Question: While standing by the roadside waiting for someone, I focused my mind single-pointedly. When I placed my palms together, after 10 to 15 minutes, I felt my body become empty, my breath subtle, long, and continuous, and my mind at ease. When I stood with my hands hanging down, I felt my body clamped by some force and unable to move, especially my arms being fixed, gradually losing sensation. If I moved afterward, my mind would lose mindfulness. After regaining mindfulness, there was a stabbing pain in my head. Is this unstable state problematic? Is it because the skill in seated meditation and samādhi is insufficient, causing a physical condition?

Answer: This is a preliminary, relatively good state of samādhi. When initially cultivating samādhi, the body is not easily free to move within samādhi; it feels stiff and unable to turn or move. If forced to move, it causes either mental discomfort or physical discomfort in some part. After repeatedly cultivating samādhi, you will adapt to samādhi, and the body will become much freer, able to move as desired without restraint. To be able to enter and exit samādhi freely with both body and mind requires continuous cultivation of samādhi; proficiency will come with practice. Still samādhi is easy to cultivate and maintain. Dynamic samādhi is difficult to cultivate and, even if attained, difficult to maintain. Only after still samādhi becomes deep can some dynamic samādhi be maintained.

14. Question: When raising mindfulness for contemplation, the mind always has an object, focused solely on the breath. However, the flow of qi is intermittent. Moreover, the path of the qi flow is not obvious, and it moves very fast. I also cannot clearly see the form of the qi flow; it passes in an instant. How should this be handled?

Answer: When the mind focuses on the breath, initially, there may be an involuntary tendency to hold the breath. When holding the breath, it feels as if the breath flow has stopped or been interrupted. When samādhi is still insufficient, the mind remains somewhat coarse and cannot observe more subtle dharmas and phenomena. Where the qi moves to becomes unknown, and it's easy to lose mindfulness, unable to keep up with the speed of the qi flow. At this time, it is necessary to continue deepening samādhi and the power of contemplation. Do not rush; impatience will scatter the mind and hinder the arising of samādhi. The skill of samādhi needs to be gradually fulfilled and increased; quantitative change leads to qualitative change. When samādhi reaches a certain level, the mind will become more refined, and the dharmas observed will be deeper and subtler.

15. Question: During sitting meditation, it feels like a nerve in my brain was plucked, causing a vibrating sensation. What is this?

Answer: This is the qi channels operating in the brain, clearing the qi and blood there. There is a blockage in that area; when qi passes through, there is a vibrating sensation. The stronger the qi flow, the more pronounced the sensation, and the better the clearing effect. Other parts of the body are the same; the more pronounced the sensation, the more severe the blockage, and the more vigorous and powerful the operation of the qi channels.

16. Question: There is a lot of dust in the room, usually invisible. Only when sunlight shines into the room can the dust be seen. Sitting meditation is similar. Usually, one is unaware of having many wandering thoughts; it's only when the mind quiets down during sitting meditation that one becomes aware, like a ray of sunlight shining into the room. Why can one observe one's own wandering thoughts during sitting meditation?

Answer: Everyone usually has many wandering thoughts—large, small, and countless fragmented ones—coming and going, ceaselessly. Because the mind is not concentrated or not pure enough, one cannot observe the arising and ceasing of these thoughts. When the mind is pure and has concentration, when thoughts are focused, one discovers that there are many thoughts in the mind, just like sunlight shining into a room. When the mind is quiet, it emits light and has wisdom, able to illuminate wandering thoughts and afflictions. Therefore, samādhi is a good thing: it can concentrate energy, give us reflective power, and make the mind refined, thereby discovering problems not usually noticed. Discovering problems leads to methods to solve them, thus generating wisdom.

Everyone usually has many afflictions, but because they are habitual, they are not felt. Only when free and having the energy to repeatedly observe oneself does one discover that the inner mind is full of afflictions. Knowing one has afflictions is good; sooner or later, a sense of shame will arise. When mental strength is sufficient, one can subdue these afflictions. Not knowing one's own afflictions does not mean one has none; it is because the mind is still very scattered, unwilling to quiet down and introspect, and the inner mind has not yet awakened, unwilling to discover or admit that one has afflictions.

17. Question: Why does the body feel several pounds lighter after sitting meditation?

Answer: This is because the qi channels within the body circulate smoothly, causing the four elements within the body to change. Qi tends to float upward. When qi is sufficient, it causes the body to rise, making it feel very light, not heavy. Walking becomes light and effortless, silent, appearing spirited and vigorous, naturally possessing dignity. Additionally, when qi and blood circulate smoothly, excess waste and moisture in the body are expelled, causing the body to become leaner and feel relaxed and comfortable.

18. Question: The body feels particularly lazy and unwilling to move. What should I do?

Answer: The body feeling lazy and unwilling to move is due to cold and damp qi pressing down within the body. Among the particles composed of the seeds of the four elements, if the water element is excessive and the fire element is insufficient, the body will feel heavy and lack strength to move. Waking up in the morning but unable to get up—find a way to expel the cold and damp qi, and it will be fine. Additionally, if qi and blood do not circulate well, the body feels heavy, hence laziness and unwillingness to move. Practice more seated meditation to promote qi and blood circulation and expel cold and damp qi, and it will improve.

19. Question: Recently, my leg cramped. Could sitting meditation cause ankle arthritis?

Answer: Sitting meditation is not the cause of illness but a method to discover hidden illnesses. Certain parts of the body originally had illnesses that had not yet manifested. During sitting meditation, when the qi channels reach the diseased area and are obstructed, the hidden illness manifests. Arthritis and leg cramps are temporary phenomena that appear during sitting meditation. Once the qi channels pass through, the legs, feet, and other diseased areas can heal. However, if the illness is relatively severe, use medicine to treat it, aiming to overcome the disease early; do not endure it forcefully.

20. Question: Previously, following the deep breathing method taught by the master, using abdominal deep breathing: first inhale fully, then hold the breath, then exhale, pause for a while, and then repeat the practice. The above is conscious breathing. Yesterday, after conscious breathing for a while, I began to observe the breath naturally entering and exiting the nasal cavity. The breath felt increasingly light, gentle, and subtle, no longer deep and long. Is this correct?

Answer: When initially observing the breath, if the breath is relatively short and obstructed, consciously use the deep breathing method to regulate the breath. After regulating the breath until it is even, the mind is pure, and body and mind are light and at ease, then proceed to natural breathing. This will allow entry into the normal mode of breath observation, and the physical body will have no obstacles. During natural breathing, when the mind is very quiet, the breath feels very faint, almost as if there is no breathing. The breath not being so deep and long is because the skill is not yet sufficient; body and mind are not yet pure and quiet enough. With pure skill, it will improve.