The Key Aspect of Buddhist Practice and Realization Is the Three Uncontaminated Studies of Morality, Meditative Concentration, and Wisdom

The crucial part of Buddhist practice and realization, which the Buddha repeatedly explained to us, is the three undefiled studies of precepts, meditative concentration (samādhi), and wisdom. In the study of precepts, one must strictly uphold the precepts; only then can the mind become concentrated. Only after the mind is concentrated can contemplative practice (vipaśyanā-caryā) wisdom arise, and when contemplative practice matures, great prajñā wisdom will be born. Having great prajñā wisdom is extremely important, for it can lead to liberation. The arising of prajñā wisdom depends on deep and subtle contemplative practice wisdom; the attainment of contemplative practice wisdom relies on meditative concentration, and the production of meditative concentration depends on the precepts. The three studies of precepts, concentration, and wisdom are linked ring by ring, and all are important; every link is tightly connected, and none can be lacking—none can be omitted or discarded—otherwise there will be no genuine realization.

After meditative concentration has been cultivated, one must learn to transform it into the wisdom of contemplative practice, being adept at shifting one's mental focus; otherwise meditative concentration will forever remain just meditative concentration, no different from the concentration of non-Buddhist paths—prajñā wisdom will not arise, one cannot realize no-self, and one cannot attain liberation and ease. Quite a few people are not interested in sitting quietly, because their minds are too scattered and distracted to sit still, and so they have no choice but to rely on concentration within movement. Yet the mind in stillness is not easy to grasp, and the mind in movement is even harder to grasp. Even if concentration within movement is well cultivated, that concentration is still shallower than concentration in stillness; the mind is coarse, thinking is not fine and meticulous, and the wisdom of contemplative practice is also crude and shallow, making genuine realization impossible. Therefore concentration in stillness is both the foundation and the final refuge; great wisdom must be born from concentration in stillness—the patriarchs of all generations and all buddhas and bodhisattvas have been so.

When concentration in stillness is well cultivated, thinking becomes keen and deep and subtle; whether walking, standing, sitting, or lying down, the mind is constantly in concentration, afflictions can be subdued, the mind is relaxed and joyful, and wholesome thoughts naturally predominate. Therefore concentration in stillness is extremely important; it is the Dharma treasure passed down by the buddhas and bodhisattvas of the ten directions and the great patriarchs and venerable masters, and one must cherish it and cultivate it well.