How to Initiate the First Dhyāna After Enlightenment

The first dhyāna is relatively difficult to cultivate; it can only be accomplished with special karmic conditions. For example, when one has just eliminated self-view and realized the first fruit of the śrāvaka path, or has just awakened to the true mind or seen the nature, there is inner joy, alert clarity arises, afflictions are slight, sleep is reduced, and it is easy to remove the five hindrances. The five hindrances are wealth, sex, fame, food, and sleep, or alternatively form, sound, smell, taste, and touch; strictly speaking, they are the hindrances of sensual desire, ill will, restlessness and remorse, sloth-and-torpor, and doubt. When the mind does not crave any of the five hindrances, it is easy to remove them; once the five hindrances are removed, the first dhyāna can manifest.

If at the time of realizing the fruit or awakening to the true mind, one's meditative concentration is not very good, the inner joy is not great, the period of alert clarity is very short, and the afflictions have not been effectively subdued, then the five hindrances cannot be removed and the first dhyāna cannot arise. Then, after the period of alert clarity passes and the mind becomes lax, it becomes very difficult to cultivate the first dhyāna. Many people, even after a whole lifetime following their awakening, never see even a trace of the first dhyāna; therefore, cultivating meditative concentration well before awakening is extremely important.

Lacking the power of concentration and merit, even if one awakens to the true mind, subsequent progress will be very slow. If concentration is insufficient when one awakens to the true mind, the period of alert clarity will be extremely short, subsequent meditative concentration will not easily arise, and the afflictions of greed, hatred, and delusion cannot be reduced. Because the power of concentration is insufficient, the wisdom of contemplative practice (vipaśyanā-caryā) also does not easily arise, and many dharmas cannot be contemplated. Realizing the fruit and awakening to the true mind must be attained under excellent power of concentration; then meditative concentration can arise rapidly, and taking advantage of this opportunity, one can soon cultivate to the first dhyāna. Once this time has passed, the first dhyāna will not easily arise, the second and third fruits will not easily be attained, and the second and third gates of the Chan school will not easily be passed. Then, in this life, there would be no hope of entering the first bhūmi.