Only by subduing the five hindrances can the first dhyāna concentration arise

The condition for the first dhyāna to arise is to subdue the five hindrances—sensual desire, ill will, sloth, distraction, and restlessness—all of which must be effectively subdued. One must distance oneself as much as possible from wealth, sex, fame, food, and sleep; only then can the first dhyāna concentration arise.

The five hindrances are: sensual desire, ill will, sloth, restlessness, and doubt. If there is ill will in the mind, thoughts and initial application and sustained examination (vitarka-vicāra) will constantly appear, the mind cannot settle into calm, and meditative concentration will not appear. If there is sensual desire in the mind, the mind will grasp at objects without cease, and tranquility cannot be attained; cultivating concentration will also be very difficult. Sloth still belongs to dullness; when the mind is murky and lacks tranquility (praśama), it will of course obstruct meditative concentration. Restlessness means the mind grasping at people and affairs of the past, with memories and recollections without end and hopeful thoughts arising endlessly; this too will obstruct meditative concentration.

As for doubt: when there are questions in the mind that cannot be resolved—doubting oneself, doubting others, doubting the Dharma—the thought of doubt hangs in the mind, stuck in the mind, with initial application and sustained examination (vitarka-vicāra) continuing without cease; this will of course also obstruct meditative concentration. As for remorse: constantly thinking about the wrong things one has done, with deliberation, afflictions, and thoughts arising endlessly, the six consciousnesses cannot be tranquil, and meditative concentration will not arise. Therefore, before cultivating concentration, one must examine one's own mind thoroughly and sweep away the dust within it. When the mind is empty and pure, then as soon as one sits down cross-legged, concentration will be present; if there is nothing weighing on the mind in daily life, meditative concentration will also appear while walking, standing, sitting, and lying down.

To subdue the five hindrances, one must give rise to the mind of renunciation and a strong aspiration to cultivate the Path, not craving the enjoyment of material life in the desire realm, being indifferent to and taking no interest in food, clothing, drink, and diet, and being indifferent to and taking no interest in dwelling and material provisions. Only in this way can one reach a state where the mind dwells nowhere, depart from desire-realm dharmas, and not crave sights, sounds, smells, tastes, or touches; only then can the first dhyāna concentration arise.

People nowadays all emphasize enjoyment, pursuing a comfortable and easy life, and also care about face, constantly comparing themselves with others, with the whole mind immersed in worldly affairs. This severely obstructs the arising of meditative concentration. Those who are fastidious about food, clothing, dwelling, and provisions, and who are deeply attached to craving, cannot possibly have meditative concentration. The devas of the first dhyāna in the form realm have no tongue consciousness and do not need food and drink; if we love to eat, love to eat fine food, and are attached to taste objects, the first dhyāna concentration cannot arise. The devas of the form realm have no nose consciousness and do not smell scents; if we always like fragrant smells and dislike foul odors, and pay attention to scent objects, the first dhyāna concentration likewise cannot arise.

Only by not craving the dharmas of the human world can the concentration of the desire-realm heavens appear. When one has no interest in the affairs of the human world, desire-realm concentration will arise; if one is attached to the people, things, and affairs of the human world, there will be no desire-realm concentration. Only by not craving the states of the desire-realm devas can the meditative concentration of the form realm arise. Only by relinquishing the enjoyments and attachments of the lower realms can the meditative concentration of the higher realms appear. This is the principle and condition for the arising of meditative concentration.

If every day we throw ourselves wholeheartedly into desire-realm affairs, scheming back and forth, the first dhyāna concentration cannot arise. If one pursues everything, wants to obtain everything, and wants to be better than everyone else in everything, the first dhyāna concentration cannot arise. If the merit gained from studying Buddhism and cultivating practice is all used for the enjoyment of material life, then the merit needed for the Path will not be enough. One should reserve more merit for use in cultivating the Path; only then can one's progress on the Path continue without interruption.