Only by Subduing the Five Hindrances Can the First Dhyāna Samādhi Arise

The condition for the first dhyāna to arise is subduing the five hindrances: greed and desire, ill will, sleepiness, distraction, and restlessness — all of these must be effectively subdued. One must distance oneself as much as possible from wealth, sensuality, fame, food, and sleep; only then can the meditative concentration of the first dhyāna arise.

The five hindrances are: greed and desire, ill will, sleepiness, restlessness, and doubt. If there is ill will in the mind, thoughts and initial application and sustained examination (vitarka-vicāra) will constantly appear, the mind cannot calm down, and meditative concentration will not appear. If there is greed and desire in the mind, the mind will grasp at things without cease, and tranquility cannot be attained; cultivating concentration will also be very difficult. Sleepiness still belongs to dullness; when the mind is murky and lacks tranquility (praśama), it naturally obstructs meditative concentration. Restlessness means the mind grasping at people and affairs of the past, with memories and recollections without end, and hopes and perceptions arising ceaselessly — this too obstructs meditative concentration.

Doubt: when there are questions in the mind that cannot be resolved — doubting oneself, doubting others, doubting the Dharma — the thought of doubt hangs in the mind, stuck in the mind, with initial application and sustained examination (vitarka-vicāra) continuing without end, and this naturally obstructs meditative concentration. Remorse: constantly thinking about the wrong things one has done, with deliberation (manasikāra) in the mind without cease, afflictions without cease, thoughts without cease, the six consciousnesses unable to be tranquil — meditative concentration will not arise. Therefore, before cultivating concentration, one must examine one's own mind thoroughly and sweep away the dust in the mind. When the mind is empty and pure, as soon as one sits cross-legged, concentration will arise; if there are no matters troubling the mind in daily life, meditative concentration will also appear while walking, standing, sitting, and lying down.

To subdue the five hindrances, one must give rise to the mind of renunciation and a strong mind for cultivating the Path, not craving the enjoyment of material life in the desire realm, not caring about food, clothing, drink, and meals and not dwelling one's thoughts on them, not caring about dwelling and possessions and not dwelling one's thoughts on them. Only in this way can one reach the state of the mind abiding nowhere, distance oneself from the dharmas of the desire realm, and not crave sights, sounds, smells, tastes, and touches; only then can the meditative concentration of the first dhyāna arise.

People nowadays all emphasize enjoyment and comfortable, carefree living; they also care about face, constantly comparing themselves with others, with the entire mind immersed in worldly affairs — this severely obstructs the arising of meditative concentration. Those who are fastidious about food, clothing, housing, and possessions, and who are extremely attached and greedy, cannot possibly have meditative concentration. The devas of the first dhyāna in the form realm have no tongue consciousness and do not need food and drink; if we love to eat, love to eat fine food, and are attached to the object of taste, the meditative concentration of the first dhyāna cannot arise. The devas of the form realm have no nose consciousness and do not smell odors; if we always like fragrant smells and dislike foul odors, and care about the object of smell, the meditative concentration of the first dhyāna likewise cannot arise.

If one does not crave the dharmas of the human world, the meditative concentration of the desire realm can appear; if one has no interest in the affairs of the human world, the concentration of the desire realm will arise; if one is fond of the people, things, and affairs of the human world, there will be no concentration of the desire realm. If one does not crave the states of the devas of the desire realm, the meditative concentration of the form realm can arise; only by relinquishing the enjoyments and attachments of the lower realm can the meditative concentration of the higher realm appear. This is the principle and condition for the arising of meditative concentration.

If every day we throw ourselves wholeheartedly into the affairs of the desire realm, scheming back and forth, the meditative concentration of the first dhyāna cannot arise. If we pursue everything, want to obtain everything, and want to be better than others in everything, the meditative concentration of the first dhyāna cannot arise. If the merit from learning Buddhism and cultivating practice is all used for the enjoyment of material life, the merit needed for the Path will not be sufficient. One should reserve more merit for use in cultivating the Path; only then can one's progress on the Path continue unceasingly.