Section Two: The Relationship Between Precepts, Samadhi, and Wisdom

I. Precepts are the Prerequisite and Foundation for Samadhi

Precepts are the prerequisite and foundation for samadhi. Practicing samadhi without upholding the precepts is like cooking sand to make rice—it is not the true substance of rice and will never yield edible rice. In the Dharma-Ending Age, those who uphold the precepts are exceedingly rare, and those who have attained the precept substance are also exceedingly rare. This is because those who confer the precepts often lack the precept substance themselves, or have lost it due to violating the precepts, making it impossible for others to receive the precept substance from them. Without the precept substance, there is no shielding or blocking effect against the mind inclined to violate precepts. Thus, when adverse conditions arise, it is very easy to break the precepts and create unwholesome karma.

Therefore, few Buddhists today can achieve samadhi, and it is even harder for them to possess the wisdom of observational practice. Most people can only understand the Dharma meaning through reading books. After acquiring some knowledge, they think they have attained something or realized something, causing their arrogance to swell. This is of no benefit to themselves or others. Without samadhi as the essential foundation and necessary condition for observational practice, genuine realization is utterly impossible. One can only engage in superficial talk like a three-year-old child, spouting grand principles. Even if they talk until they are eighty, they still cannot actualize them; their words and heart remain inconsistent.

II. The crucial part of Buddhist practice and realization, which the Buddha repeatedly taught us, is the Three Non-Outflow Studies: precepts, samadhi, and wisdom. In the study of precepts, one must strictly uphold the precepts. Only then can the mind become settled. Once the mind is settled, one can develop the wisdom of observational practice. When observational practice matures, it gives birth to the great wisdom of prajna. Possessing the great wisdom of prajna is extremely important, as it leads to liberation. However, the birth of prajna wisdom relies on profound and subtle wisdom from observational practice, which in turn depends on samadhi. The arising of samadhi relies on the precepts. The three studies of precepts, samadhi, and wisdom are interlinked like a chain; each is crucial, closely connected, indispensable, and cannot be omitted or discarded. Otherwise, genuine realization is impossible.

After developing samadhi, one must learn to transform it into the wisdom of observational practice and be skilled at shifting mental states. Otherwise, samadhi remains merely samadhi, no different from the concentration attained by non-Buddhists; it does not give birth to prajna wisdom, one cannot realize selflessness, and cannot attain liberation and freedom. Many people are not interested in seated meditation because their minds are too scattered and restless to sit still, forcing them to rely on concentration in motion. However, the mind in stillness is hard to master, and the mind in motion is even harder. Even if one masters concentration in motion, that concentration is shallower than concentration in stillness, the mind is coarser, thoughts are less refined, the wisdom of observational practice is superficial, and genuine realization remains unattainable. Therefore, concentration in stillness is both the foundation and the ultimate refuge. Great wisdom must arise from concentration in stillness. All ancestral masters, Buddhas, and Bodhisattvas throughout history have followed this path.

When concentration in stillness is well-cultivated, thoughts become sharp, sensitive, deep, and subtle. Whether walking, standing, sitting, or lying down, the mind remains constantly in concentration. Afflictions can be subdued, the mental state becomes light, easy, and joyful, and mental inclinations naturally lean towards wholesome thoughts. Therefore, concentration in stillness is extremely important. This is the precious Dharma treasure passed down by all Buddhas, Bodhisattvas, and great virtuous ones of the ten directions. We must cherish it and practice it diligently.

III. From Precepts Arises Samadhi, From Samadhi Arises Wisdom

In the sixth volume of the Shurangama Sutra, the Buddha said: "Ananda, you have often heard me explain in the Vinaya the three decisive principles for cultivation: namely, restraining the mind constitutes the precepts; from the precepts arises samadhi; from samadhi arises wisdom. These are called the Three Non-Outflow Studies."

Vinaya is one of the Three Baskets (Tripitaka) of Sutras, Vinaya, and Shastras. It refers to the precepts spoken by the Buddha and also means taming and subduing one's own mind, body, speech, and thoughts, harmonizing the activities of body, speech, and mind. The result of this taming is the ability to subdue afflictions, eradicate afflictions, attain a non-outflow mind, and achieve non-outflow and affliction-free body, speech, and mind, free from habitual afflictions and ignorance, ultimately attaining Buddhahood. Why is restraining the mind considered the precept? Which mind must be restrained to accomplish the precepts? When the mind is not restrained, body, speech, and thoughts will recklessly stir and move. The body will do what it should not do, go where it should not go, move when it should not move. Consequently, in severe cases, it will create karma of killing, stealing, and sexual misconduct, making samadhi impossible to achieve. Even minor physical restlessness and reckless movement prevent samadhi because if the body cannot be still, samadhi is impossible.

When the mind cannot be restrained, the mouth will speak recklessly and indiscriminately, saying what should not be said, uttering what cannot be said. In severe cases, this leads to false speech, frivolous speech, divisive speech, stirring up trouble, violating the Five Precepts and Ten Wholesome Deeds. With an impure mind like this, samadhi is impossible. Even if one does not violate the Five Precepts and Ten Wholesome Deeds, excessive and reckless speech indicates that the mind is certainly wandering chaotically. Excessive mental activity and lack of mental stillness make samadhi impossible.

When the mind is not restrained, mental actions (karma of the mind) are certainly impure. One will think what should not be thought, ponder what should not be pondered, perceive what should not be perceived, observe what should not be observed. Consequently, greed, hatred, and delusion will inevitably arise, muddying the mind-water. How can there be samadhi?

Thinking of people one should not think of, worrying about matters one should not worry about, clinging to sentiments one should not cling to—how can the mind be still? Who should not be thought of? Some people are overly sentimental, constantly harboring the image of another person in their heart, unable to shake it off, summoning it at will, unable to erase it. How can there be samadhi? When sitting in meditation, these images will certainly obstruct the mind, hinder observational practice and contemplation, and block stillness. How can there be samadhi? If one can replace these images with those of Buddhas and Bodhisattvas, receiving their blessings, the mind becomes pure, and samadhi arises immediately.

Some people do not restrain their minds. Matters unrelated to themselves, matters not beneficial to others, occupy their thoughts constantly, never forgotten, everything is clung to. The heart is filled to the brim, without gaps. Thus, the mind-water surges turbulently, agitated and noisy. How can there be samadhi? Without restraining the mind, constantly clinging to wealth, sex, fame, food, and sleep, with sensory impressions (six dusts) piling up layer upon layer, the mind is not empty, covered by objects. How can there be samadhi?

Many complain about failing to cultivate samadhi well. Then they must examine themselves: what is the real reason for failing to cultivate samadhi? What exactly is obstructing their mind? Dig out these things, resolve them, empty the mind, and samadhi will naturally be easy to achieve. What hinders samadhi is the afflictions of greed, hatred, and delusion—the mind grasping at worldly dharmas, unwilling to let go, treating everything as real, as useful things that must be seized, clinging to these worldly dharmas even unto death. How can there be samadhi?

Even after this explanation, many still do not know how to examine themselves or understand what exactly is in their minds. Because the mind has become accustomed to flowing and scattering with external conditions, clinging too tightly to them, inseparable, it cannot jump outside the conditions to observe its own mind. How can there be observational wisdom? How can one observe the afflictions and habits of one's own mind? Only by jumping outside the circle, beyond the conditions, outside the mind, to observe one's own mind, can one have observational wisdom and the power of clear observation, discover phenomena previously undetected, and then have the means to remedy the mind, transform the mind, and have the strength to subdue the mind.

The first thing to do now is to detach and remove the mind from external conditions. Let the mind be the mind, conditions be conditions, people be people, objects be objects. All dharmas abide in their own dharma positions, having nothing to do with one's own mind. When the mind is separated from conditions, the power of clear awareness becomes strong, making it easy to awaken to the true reality of all dharmas. Samadhi will naturally increase, and wisdom will naturally arise.

The above explains the principle of "from precepts arises samadhi." Restraining one's own mind is the precept. When the mind does not give rise to wrongdoings, that is the precept. When the mind does not think chaotically, ponder chaotically, move chaotically, decide chaotically, or act chaotically, that is the precept. This mind primarily refers to the seventh consciousness, the manas (mind root). The contact, attention, feeling, perception, and thinking of the manas can trigger the attention, contact, feeling, perception, and thinking of the six consciousnesses, leading to the scattered activity of the bodily, verbal, and mental actions of the six consciousnesses. Restraining the manas is like controlling the master switch of bodily, verbal, and mental actions; it is like subduing the general and commander. Then the subordinate soldiers of the six consciousnesses will obey obediently and remain docile without reckless movement. Why worry about lacking samadhi?

The most important point in cultivation and study is: "from samadhi arises wisdom." "Arises" means to generate or bring forth. The Buddha instructs us that due to the power of concentration from samadhi—a settled mind has power—this power can generate and bring forth wisdom. It is like a force that causes a sprout to push through the soil. Pushing through is called "birth" or "arising." Wisdom, due to the power of samadhi, pushes forth from the mind, is born and arises from it. Without samadhi, the mind has no power and cannot grow wisdom.

The treasure the Buddha bequeathed to us is the Three Non-Outflow Studies of precepts, samadhi, and wisdom. If, because we cannot uphold the precepts or cultivate samadhi, we discard the first two treasures, saying they are useless and only the last one is sufficient, then let us consider: are we not prodigal sons? Ruining the Buddha's family heirloom, abandoning it without regard—are we still the Buddha's disciples? If we do not protect the Buddha's family treasure, we are not the Buddha's filial descendants. Without the first two treasures, the last one cannot be attained. Even if the last one seems present, it is merely a counterfeit, not genuine wisdom.

If elaborated upon, the topic of precepts is endless; samadhi, if elaborated upon, is also endless; wisdom, if elaborated upon, is even more endless. Ultimately, precepts, samadhi, and wisdom progress from the superficial level of the sixth consciousness to the fundamental level of the seventh consciousness, the manas. This is the true precepts, samadhi, and wisdom. True precepts, samadhi, and wisdom are the precepts, samadhi, and wisdom of the mind, not merely the surface bodily and verbal actions of the six consciousnesses, nor merely the mental actions of the conscious mind (mano-vijnana), but the mental actions of the seventh consciousness, the manas. When the manas is restrained, does not give rise to wrongdoings, and does not move recklessly, wisdom will inevitably arise. The precepts, samadhi, and wisdom of the manas govern all dharmas. Ultimately, it is through the precepts, samadhi, and wisdom of the manas that one achieves complete Buddhahood.

IV. Why Samadhi is Difficult to Cultivate

When the World-Honored One was in the world, he taught the Dharma by simultaneously addressing the three aspects of precepts, samadhi, and wisdom. He required the bhikshus to strictly uphold the precepts, diligently cultivate samadhi, listen extensively and contemplate deeply, and diligently practice observational practice. His disciples achieved results in precepts, samadhi, and wisdom very quickly, and many attained the fruits of realization. However, in the current Dharma-Ending Age, it is vastly different. Teaching must be done in reverse: first explaining the Dharma meaning, then cultivating samadhi, and finally learning the precepts, step by step, guiding gradually and skillfully. Sentient beings must practice in reverse: learning a great deal of theory without the observational practice of samadhi. Because the precepts are not accomplished, they cannot give rise to samadhi, and thus cannot give birth to genuine wisdom. What is learned remains merely knowledge.

The precepts cannot be taught first; most sentient beings cannot be strictly required to uphold them. There is fear that sentient beings, unable to uphold the precepts and afraid of their constraints, might stop learning Buddhism or be unwilling to receive the precepts. The wild nature of the manas is difficult to tame; it often tramples fine fields and seedlings. If constrained by the whip-rope of precepts, one fears the ox's horns might injure people or its hooves might destroy the good fields. The whip of precepts is only effective for well-tempered, docile horses. A good horse, seeing the shadow of the whip, can immediately take the right path. An inferior horse, even if whipped until its skin splits and flesh tears, remains oblivious.

Many of us complain that samadhi is difficult to cultivate, yet no one clearly understands the reasons for this difficulty, nor do they analyze or investigate it. The factors hindering the arising of samadhi are unknown to anyone, and even less will anyone apply remedies to subdue their own minds. Many people are accustomed in daily life to following their own inclinations and habits, unaware that their own inclinations and habits are unwholesome and improper, incompatible with the habits a practitioner should possess, and still far from them. The result of studying Buddhism this way is that no matter how long one practices, precepts are not accomplished, samadhi is not accomplished, wisdom is not accomplished. At best, one might have dry wisdom, using it for superficial talk to satisfy a verbal craving, while actual practice and realization remain utterly out of reach. If, unconsciously, one further creates some unwholesome karma, then the karmic retribution will inevitably lead to the three lower realms. One comes in vain for one lifetime, encounters the supreme Buddhadharma in vain, yet the fine meal ultimately does not solve hunger and thirst; one remains impoverished and destitute.

V. The Difference Between Giving a Fish and Teaching How to Fish

Giving someone a fish is not as good as teaching them how to fish. What does the fish represent? What does fishing represent? The fish is the fruit; fishing is the method to obtain the fruit. Giving someone a fish ends with that fish; it is finished. Teaching someone how to fish equips them with a fundamental skill, enabling them to obtain endless fruits, ensuring no worries about food and clothing in the future.

Fishing represents the Three Non-Outflow Studies of precepts, samadhi, and wisdom. Through upholding precepts, cultivating samadhi, engaging in observational practice and investigation, and through contemplation, one attains the wisdom of liberation. The initial wisdom is learned wisdom, acquired through study. The ultimate wisdom is attained wisdom, the wisdom developed after observational practice and investigation—it is wisdom dug out from one's own heart, belonging solely to oneself, impossible for anyone to take away. Learned wisdom, however, vanishes like smoke and dissipates without a trace after the dimness of death.

Without the preceding upholding of precepts, there is no subsequent samadhi. Without samadhi, there is no wisdom from observational practice. Without the wisdom of observational practice, one cannot obtain the fish of wisdom.