Without a distracted mind, meditative concentration (samādhi) naturally manifests.

If the mind is free of scattered thoughts and random thinking, the distracted mind is removed; without a distracted mind, meditative concentration (samādhi) naturally manifests. Scattered thoughts and random thinking are habits of the manas' grasping, which are very hard to overcome; one must find ways to subdue Him. How can one effectively subdue the habits of the manas? Seize upon the manas' characteristics: He most fears being idle with nothing to do. So give Him something meaningful to do, let Him mainly engage in that task, and tell Him that this matter is extremely important. Once He considers it important, He will surely devote His energy to it.

What kind of matter is most meaningful? Let Him recite mantras, sutras, and the Buddha's name. At first, set a fixed quantity and duration; once He forms the habit, there is no longer any need to set quantity and duration. He will then recite mantras, sutras, and the Buddha's name spontaneously and conscientiously, and can maintain this state even while sleeping. In this way, the power of meditative concentration is accomplished.

The manas' energy is far too abundant; find ways to attract His attention and get Him to focus His energy. This depends on how the mind consciousness persuades the manas and how to arouse the manas' interest.

Whatever you are doing in daily life, keep reciting the Śūraṅgama Mantra in your mind—do not seek any particular quantity, for its blessing power is very great. Try to squeeze out time to cultivate meditative concentration. When your power of concentration is somewhat better, contemplate the five aggregates and the eighteen realms, beginning contemplative practice (vipaśyanā-caryā) from the impermanence and non-self of the physical body. In the very moment the five aggregates (pañcaskandha) are active, distinguish what the physical body is and what the aggregate of feeling (vedanā) is—including how many consciousnesses have feeling; what the aggregate of perception (saṃjñā) is—including how many consciousnesses have perception; and what the aggregate of formations (saṃskāra) is—including how many consciousnesses have formations. What are the six faculties? What are the six sense objects? What are the six consciousnesses doing? Then observe how these dharmas arise, cease, and undergo change.