The Enlightenment and Practice of All Bodhisattvas Are Inseparable from Dhyāna

In ancient times, all bodhisattvas cultivated profound meditative concentration (dhyana). There is no record in the Buddhist scriptures of any bodhisattva who attained various samadhis without deep dhyana practice, and all dhyana is inseparable from the stillness attained through seated meditation. The process by which each bodhisattva attained samadhi is recorded in various sutras; without the process and experience of seated meditation for cultivating concentration, one cannot be considered a true bodhisattva. Although bodhisattvas cultivate the mind, during their practice, the mind and body cannot be separated, because they mutually influence each other. A poor physical condition affects the mind's tranquility, making it impossible to subdue and eradicate afflictions.

Chapters five and six of the Śūraṅgama Sūtra describe the process by which great bodhisattvas realized various samadhis. They all attained samadhi and profound wisdom within the stillness of seated meditation. The Buddha’s cultivation throughout three asamkhyeya kalpas is fully recounted in the Jataka tales (stories of the Buddha’s past lives); not a single lifetime passed without him attaining the Way through cross-legged seated meditation to cultivate concentration. When contemplating the Dharma meaning during meditation or pondering other questions, consider carefully: is thinking clearer while seated in meditation, or while walking or standing? Under what circumstances is the mind most stable, serene, and subtle? It is always during quiet sitting. Only when the body is stable and settled can the mind become stable and settled, enabling one to rest the mind and engage in deep contemplation and investigation with peaceful stability.

Among the patriarchs and meditation masters of the past, not a single one practiced without sitting cross-legged. Their stillness-concentration was extremely profound, and many even attained the fourth dhyana. Is there anyone who attained the fourth dhyana or even the second dhyana while standing or walking? Even for the first dhyana or access concentration (anāgamya-samādhi), who can attain them apart from seated meditation? Some might feel they haven't formally sat in meditation yet seem to have access concentration, but even if such a person has it, it is only temporary, not lasting long, lacking solid meditative skill. Regardless of the type of meditation, it is impossible to separate from the foundation of seated practice. Only with the foundation of seated meditation can one achieve "meditation in walking and meditation in sitting," being at ease in speech, silence, activity, and stillness.

Furthermore, some say that cultivating concentration wastes too much time, and it's better to abandon meditation to save time for extensive hearing and contemplation of the Dharma. This view is extremely ignorant and naive. As the saying goes, "Sharpening the axe does not delay the work of chopping wood." Only with a sharp axe can one quickly gather firewood, producing a large pile in a short time. If one uses a dull axe or goes up the mountain empty-handed to chop wood, how many branches can be broken off? True cultivation does not involve spending vast amounts of time solely on extensive hearing, merely seeking to absorb others' knowledge and ready-made theories. Instead, it focuses primarily on personal cultivation and realization, on developing the wisdom within one's own mind. Sentient beings attain Buddhahood through wisdom and merit, not through knowledge and theories. Wisdom, which severs the bonds of ignorance, is not attained through theoretical knowledge but through the wisdom realized in one's own cultivation. And to realize this wisdom, one must rely on meditative concentration (dhyana) within that very concentration; only then can genuine wisdom arise. Possessing knowledge alone still does not exempt one from the cycle of birth and death.

On the other extreme, there are those who cultivate only meditative concentration without using their intellect. They sit foolishly all day without the skill or capacity for contemplation, unable to contemplate the Dharma. After leaving the meditation seat, their minds do not dwell on the meaning of the Dharma. They practice purely "withered meditation" (kūchan), devoid of the arising of wisdom. Cultivating the Buddha Dharma must be complete and harmonious; one must not go to extremes. Clinging to either side prevents accomplishment. When propagating the Dharma, one must also propagate the correct methods of practice that accord with the Buddha's teachings, based on the facts of how the Buddhas and bodhisattvas cultivated. To depart from the facts is to be inconsistent with reality; it is not the truth. If it is not the truth, relying on it for cultivation will not lead to attaining the Way or realizing the Path.