Q&A on the Four Foundations of Mindfulness Practice 32

Q: Why does the phenomenon of vital energy activation occur during meditation?

A: During meditation, the objects of focus are fewer, making the mind more easily empty, and meditative concentration arises quickly. In contrast, during activity, the objects of focus are numerous, making meditative concentration difficult to arise and sustain, and vital energy is also less likely to be activated. Only when meditative concentration becomes very stable during seated meditation, and vital energy activation is sustained, will meditative concentration appear during activity due to inertia, and vital energy may also manifest. If meditative concentration is unstable during seated meditation, it is unlikely to appear during activity, and the phenomenon of vital energy activation becomes even less probable. The body's energy channels become extremely difficult to unblock, and the mind remains difficult to empty.

The emptier the mind, the fewer obstacles it presents to the body, and the more easily and swiftly vital energy is activated, lasting longer and leading to deeper meditative absorption. Those hindered by afflictive hindrances find it difficult to activate vital energy; even if activated, it quickly diminishes. In the future, when initial meditative absorption arises, a similar phenomenon of vital energy activation occurs. The emptier the mind, the lighter the afflictive hindrances, and the faster, deeper, and more pervasive the vital energy activation becomes, lasting longer and leading to more profound and enduring meditative absorption. So-called afflictive hindrances refer to the mind being burdened by greed, hatred, delusion, attachments, clinging to the body and self, being preoccupied with numerous mental objects, incessant grasping, and regarding worldly phenomena as real, refusing to let go.

Q: I follow the inhalation and exhalation of breath, with awareness fixed on the breath. How can I practice contemplation on the head?

A: When observing the breath, the object of observation should always be the breath; there is no need to observe the head. The object of focus must be singular and sustained for both concentration and wisdom to arise. Otherwise, the mind becomes scattered, contemplation wisdom fails to arise, and the practice becomes no different from not contemplating at all. Contemplation and practice involve observing facts—observing whatever is present, knowing it as it truly is. There is no need to imagine what is not present; respect the facts. Only on presently existing phenomena can present-moment wisdom arise. Anything imagined is not it. Contemplation and practice first train the mind to concentrate—it is not difficult.