What Is Wrong Concentration? What Is Right Concentration? How to Transform Wrong Concentration into Right Concentration?

Wrong concentration is a path not on the way to liberation; it is a concentration incapable of giving rise to the wisdom of liberation, incapable of leading toward liberation. It is a concentration shared with non-Buddhist paths. In this concentration, the mind-consciousness becomes dull or lethargic, lacking focused application, devoid of thought, and not contemplating the teachings.

The most correct concentration within right concentration is one in which, during concentration, the mind is free from inversion. It does not contemplate any worldly dharmas, neither good nor evil, and does not cling to any dharma. Yet, it possesses supreme wisdom that accords with sentient beings, giving rise to all dharmas without being bound or obstructed by any dharma, liberated from all dharmas. The next level of correct concentration is one in which, during concentration, one can deeply and subtly contemplate various correct principles. It does not cling to any worldly appearances, nor to good or evil. It can give rise to various great wisdoms of liberation, transform the world, mature all wholesome roots, merits, virtues, and conditions for oneself and others, with the mind oriented toward the right path and abiding in the right path.

When meditation reaches a certain level, the mind becomes purified, mental power becomes highly concentrated, and contemplation gains a certain depth, then during concentration, thought must arise. One contemplates the Dharma issues currently needing resolution, ponders the questions currently requiring understanding. Moreover, after emerging from concentration, one must also apply the mind to contemplate the Dharma, morning and night, with every thought revolving around the Dharma, revolving around the Dharma issues currently needing resolution. In this way, one can comprehend the Dharma. When conditions are sufficient, it is possible to realize the corresponding Dharma and awaken wisdom.

In deeper levels of right concentration, conscious thought is lessened and subtle; there is no emotional or intellectual resolution, yet there is an inconspicuous deliberation by the manas (the mental faculty). The manas engages in deep contemplation, exerting effort more than the consciousness, with the manas' deliberation being primary. Here there is both concentration and wisdom; concentration is right concentration. Wrong concentration lacks such deliberation. One must diligently apply oneself to the practice, master the skill of deliberation, learn to deliberate; it is certainly beneficial, offering a hundred advantages without a single harm.

Dullness in meditation has several causes. Identifying the causes and applying remedies can resolve the problem of dullness. One cause is blocked qi and blood, obstructing blood vessels; insufficient blood supply leads to dullness. While sitting, one can massage acupoints to promote the flow of qi and blood. Another cause is insufficient sleep or physical fatigue. One can regulate the breath, taking several deep breaths. Another cause is the lack of an object (ālambana) that interests the manas, causing the mind to become dull. At this time, one can visualize interesting scenes to free the mind from dullness.

Without meditation, one should not yet engage in contemplative practice of the Dharma. When concentration power is insufficient, one should also not engage in contemplative practice of the Dharma. Doing so easily leads to reasoning and deducing a conclusion or answer, making it impossible to genuinely apply effort to investigate later, hindering subsequent genuine realization and greatly obstructing the path of practice. Contemplative practice without meditation is of no benefit to liberation, of no benefit to the path of practice. It only increases intellectual views and conceit (māna), cannot eradicate the view of self (satkāya-dṛṣṭi), and yields no meritorious fruits or beneficial experiences.