Profound Contemplation Is Equivalent to Zen Meditation and Samatha-Vipassana

In the mundane world, there is a saying: "Profound contemplation leads to spiritual communion." "Profound contemplation" means deep and meticulous thinking, which then enables one to attain concentration and stillness. This is entering stillness through contemplation. From stillness, one can engage in deeper contemplation, achieving equal balance and mutual support between stillness and contemplation. When reading sutras, we can slowly and deeply contemplate a single phrase or principle, focusing all our attention on that phrase to evoke concentration. With the aid of this concentration, contemplative practice can become extremely profound and subtle. Subsequently, one can enter the access concentration (ānāgamya-samādhi), then the first dhyāna with examination and observation (savitarka-savicāra), and further advance to the concentration between the first dhyāna (with examination but without observation) and the second dhyāna. By extinguishing examination within this state, one can enter the second dhyāna.

Contemplative practice—deeply and meticulously contemplating a Dharma principle—enables swift entry into concentration, rapid enhancement of concentration power, and swift comprehension of principles. During contemplative concentration, both body and mind are joyful, and energy is abundant. To increase concentration power, find a time free from disturbances and engage in contemplative practice for one or two hours; you will discover that concentration and wisdom arise together, bringing physical and mental tranquility. If one truly cannot cultivate concentration or engage in deep contemplative practice, it indicates insufficient merit. Those severely lacking in merit will remain stagnant. To increase merit, one must frequently generate great vows, consider others more, harbor less selfishness and conceit, and reduce afflictive hindrances—this will augment merit.

The profound Dharma principles contemplated should align in broad direction for everyone; however, the specific Dharma principles each person faces differ, and each has unresolved doubts unique to their current state. By deeply suspending this doubt in the heart and engaging in contemplative practice—focusing the mind entirely on this doubt without distraction—this itself is concentration. With this concentration, further deepening contemplation will gradually resolve the doubt.

As long as we cultivate sufficient merit, cultivating concentration will not be difficult, nor will cultivating any Dharma practice. Moreover, if we can generate pure and great vows, merit will accumulate swiftly. If afflictive hindrances can be subdued, merit will also accumulate rapidly. Thus, the blessings of Buddhas and Bodhisattvas will be immense, and our progress on the path will accelerate. Each person should not constantly fixate on "I," nor impulsively emphasize "me," nor insist on placing themselves at the forefront in all matters. Such tendencies greatly diminish the blessings of Buddhas and Bodhisattvas, because such individuals are of little benefit to Buddhism or sentient beings. Even if blessed, they remain self-centered, concerned only with personal gain. For such people, the power of Buddhas and Bodhisattvas cannot effectively bless them.

Those whose concentration power is not yet well-developed should frequently examine whether their merit is sufficient, whether their afflictive hindrances have diminished, and whether their minds still cling to many things—whether they harbor many attachments to people, matters, and objects, whether they dwell on numerous concerns, whether mundane affairs constantly occupy their thoughts, leaving their minds unsettled. They should also examine whether their vow-power is insufficient, merely drifting with circumstances without direction or goals. After identifying these shortcomings, they should seek ways to remedy them and diligently eliminate their afflictive hindrances. If they cannot overcome these issues after examination, they should recite the Shurangama Mantra more often, relying on the blessings of Buddhas, Bodhisattvas, and Dharma protectors.

Our current practice goal is to subdue our afflictive hindrances. We should frequently examine ourselves, identify our shortcomings, and cultivate ourselves. Together, we should live in harmony, carefully guarding our speech to avoid harming others. If others make mistakes, help them skillfully and expediently. If others are not at fault, criticizing or blaming them will deplete our own merit; while it may benefit others, we ourselves will bear a portion of the karmic burden. Our merit drains away unnoticed in countless unintentional moments. Always striving to dominate, insisting on having the final say, harboring heavy selfishness and conceit—these deplete our merit. Humility, gentleness, and equanimity are blessings. Strive to subdue yourself, though subduing oneself is exceedingly difficult—it must still be done. Those with great merit have slight afflictions and subtle conceit. Those aware of their many unwholesome thoughts possess self-knowledge. Among the fifty-one mental factors, unwholesome dharmas far outnumber wholesome ones. Therefore, no one should consider themselves wholly good, nor be brimming with confidence that everything about them is correct and flawless—such an attitude prevents further progress.