Without a scattered mind, meditative concentration naturally manifests.

If the mind is free from scattered and random thoughts, the distracted mind is removed; without a distracted mind, meditative concentration (samādhi) will naturally manifest. Scattered and random thoughts are a habit of the manas grasping at objects, and they are very hard to overcome; one must find ways to subdue Him. How can one effectively subdue the manas's habits? Seize upon the manas's characteristic: He most fears being idle with nothing to do. So give Him a meaningful task to do, let Him mainly engage in this 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 task is most meaningful? Let Him recite mantras, recite sutras, and practice recollection of the Buddha (buddhānusmṛti). At first, set a fixed quantity and duration; once He forms a habit, there is no longer any need to set quantity and duration, and He will recite mantras, recite sutras, and practice recollection of the Buddha automatically and spontaneously, even maintaining this state while asleep. In this way, the power of meditative concentration will be cultivated to completion.

The manas's energy is far too abundant; find ways to attract His attention so that He concentrates His energy. This depends on how the mind consciousness persuades the manas and how to arouse the manas's interest.

No matter what you are doing in daily life, keep reciting the Śūraṅgama Mantra in your mind, without seeking any particular quantity; 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 (dhātus), beginning contemplative practice (vipaśyanā-caryā) from the impermanence and non-self of the physical body. In the very moment when the five aggregates (pañca-skandha) are active, distinguish what the physical body is, what the aggregate of feeling is, and how many consciousnesses have feeling; what the aggregate of perception is, and how many consciousnesses have perception; what the aggregate of volitional formations is, and how many consciousnesses have volitional activity. What are the six faculties? What are the six sense objects? What are the six consciousnesses doing? Then observe the arising, ceasing, and changing of these dharmas.