The enlightenment and practice of all bodhisattvas are inseparable from meditative concentration (dhyāna-samādhi)

In ancient times, all bodhisattvas practiced with deep meditative concentration (dhyāna). There is no record in the Buddhist sūtras of any bodhisattva who attained realization without cultivating meditative concentration, or who attained the various states of meditative absorption (samādhi) without passing through profound dhyāna. And all dhyāna is inseparable from the stillness-concentration of seated meditation. The process by which each bodhisattva attained samādhi is recorded in the various sūtras; without the process and experience of seated meditation practice, one is not a bodhisattva in the true sense. Although bodhisattvas all cultivate the mind, when practicing, mind and body cannot be separated, because body and mind mutually influence each other. If the body is not well, it will disturb the peace of the mind, and afflictions cannot be subdued and eliminated.

In the fifth and sixth chapters of the Śūraṅgama Sūtra, the processes by which the great bodhisattvas realized the various samādhis are introduced—all of them attained samādhi and gained profound wisdom through the stillness-concentration of seated meditation. The Buddha's practice over three great asaṃkhyeya kalpas is fully recounted in the Jātaka tales; there was not a single lifetime in which he realized the Way without cultivating concentration in seated meditation with crossed legs. When investigating Chan and contemplating the meaning of the Dharma—or when pondering any other matter—consider carefully: is your thinking clearer when sitting in meditation, or when walking or standing? Under what conditions is the mind most stable, most serene, and most subtle? It is always in quiet sitting. Only when the body is steady and stable can the mind become steady and stable; only then can the mind be at ease, settle down, and engage in deep, stable contemplation and investigation.

Among the patriarchs and Chan masters of the past, there was not a single one who practiced without sitting in meditation with crossed legs. Their stillness-concentration was all excellent, and many even attained the fourth dhyāna. Could anyone with the fourth or second dhyāna have cultivated it while standing or walking? Even the first dhyāna and preparatory concentration (anāgamya-samādhi)—could anyone attain them without seated meditation? Some people may feel that they have never sat in meditation yet seem to possess preparatory concentration. But even if such a person has preparatory concentration, it is only momentary and cannot last long; they will hardly have solid skill in investigating Chan. No matter what kind of Chan one practices, it is impossible to do without the foundation of seated meditation. Only with a foundation in seated meditation can one achieve "walking is Chan, sitting is Chan; in speech or silence, in movement or stillness, all is at ease."

Some others say that cultivating concentration wastes too much time, and that it would be better to abandon dhyāna and use the time saved to listen to more Dharma teachings and contemplate them. This view is far too ignorant and childish. As the saying goes, sharpening the axe does not delay the work of cutting firewood. Only with a sharp blade can one cut firewood quickly, and in a short time produce a large pile of firewood. But if you take a dull blade, or go up the mountain empty-handed to cut firewood, how many branches can you break? True practice is not about spending the bulk of one's time on extensive listening, merely absorbing other people's knowledge and ready-made theories; rather, it takes one's own cultivation and realization as the primary focus, and the development of one's own inner wisdom as the primary focus. Sentient beings attain buddhahood through wisdom and merit, not through knowledge and theory. Wisdom is gained and ignorance and bondage are severed not by theoretical knowledge, but by the wisdom that arises from one's own cultivation and realization. And to cultivate and realize wisdom, one can only bring forth true wisdom by relying on dhyāna within dhyāna. With knowledge alone, one still cannot escape the cycle of birth and death.

Then there is another group of extremists who only cultivate dhyāna without using their heads, sitting foolishly all day long, without the skill or capacity for contemplation, unable to reflect on the Buddha's Dharma. Even after rising from the cushion, their minds are not on the meaning of the Dharma. What they cultivate is pure withered Chan, with no arising of wisdom. Practicing the Buddha's Dharma must be balanced and complete; one must not go to extremes, for clinging to either side makes accomplishment impossible. In propagating the Dharma, one must also propagate correct methods of practice that accord with the Buddha's teachings, taking as the standard the actual practice of all the buddhas and bodhisattvas. To depart from the facts is to be inconsistent with the facts, and thus not the truth; if it is not the truth, then relying on it for practice, one cannot attain the Way or realize the Way.