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       The Sweet Dews of Ch'an by Reverend Cheng Kuan (Excerpts)

                    BASIC CONCEPTS ABOUT MEDITATION



1. RELAXATION AND CONCENTRATION

Relaxation and Concentration are the two most fundamental techniques in
meditation. Since our Mind is disturbed by anxiety, we need to quiet it
by getting to the opposite of it, i.e. Relaxation. Also, because our
mind is always wandering at large, we need to curb it by concentration,
so that we do not waste or misuse our energy.


The Six Gunas
-------------
The Six Gunas (or "Dusts") are the objects that "feed" the six senses:
Form, Sound, Fragrance, Flavor, Touch, and Concept. They are called
"Dusts" since they obscure our vision of Buddha Nature.


The Six Senses
--------------
These are the sense organs (eye, ear, nose, tongue, body, and mind) that
react with the Six Gunas respectively.


The Eight Vijnanas (Consciousnesses)
------------------------------------
The First Five Consciousnesses arise as a result of the interaction of
the Five Gunas (Five Dusts) with the five sense organs. They come into
being without carrying any interpretations with them -- they are, in
another word, crude perceptions.

And then when the Sixth Consciousness comes into play, all kinds of
feelings, opinions, and judgments will be formed. Therefore, the Sixth
Consciousness is the one that does all the differentiating.

The Seventh Vijnana is the Center of Ego.

The Eight Vijnana is the Alayagarbha, "The Storehouse of Consciousness,"
or the storehouse of all karmas, whether they be good, bad, or neutral.


Dhyana
------
Dhyana is a general term for meditation or a state of quietude or
equanimity gained through meditation. It can also mean the middle way
between Samatha and Vipassana. The first use of meditation is to clarify
the "water" of our mind of the "Dusts" in order to lessen the impact of
the emotions, sensory impressions, thoughts, etc. upon our mind. This
first use enables us to begin to free ourselves from the disturbances of
external stimuli and our mental and emotional reactions to those
stimuli.


Samatha
-------
This means the quietude achieved through the practice of dhyana. It
serves as the springboard for starting to learn the Buddhist Teachings.
Dhyana, by itself, is not of great value unless we utilize it as a
powerful tool to strive for enlightenment.


Vipassana
---------
This means Visualization done in meditation, especially after one has
achieved Samatha. When in Samathic quietude, in order to develop
Transcendental Wisdom, one will need to practice the techniques of
various Buddhist visualizations, such as the "Four Contemplations," the
"Contemplations Upon Bodily Uncleanliness," etc.


Samadhi
-------
Samadhi is the balanced effect of Samatha and Vipassana. If there is too
much Samatha, the mind will become too still to the point of dullness
and dormancy; while too much Vipassana tends to make it too elevated and
excited or even restless. Only the balanced application of both can keep
the mind calm yet keen.


Prajna
------
Prajna, or Transcendental Wisdom, is the consummate fruition gained
through Samadhi, which is a balanced combination of Samatha (quietude)
with Vipassana (visualization) as stated above.



2. THE FIVE CONTEMPLATIONS TO CEASE THE PERTURBED MIND

When our mind is troubled or perturbed, it is difficult to calm it or
still it. The mind is without a form; it is invisible and ungraspable
therefore, we are almost helpless when we try to calm it. Thanks to the
Buddha's wisdom, ways have been revealed to us in order to accomplish
this task.

They are called the Five Contemplations for Ceasing the Perturbed Mind:
     I.   Anapanasati -- to destroy Wandering.
     II.  The Contemplation of Uncleanliness -- to destroy Attachments or
          Avarice (extreme greed, materialism).
     III. The Contemplation of the "Twelve Links" -- to destroy
          Ignorance.
     IV.  The Contemplation of Compassion -- to destroy Aversions and
          Hate.
     V.   The Contemplation of Buddha's Merits -- to destroy Heavy Black
          karma.

Each of these meditations can be done on various levels from the
superficial or rudimentary to the intermediate, advanced, and even the
profound level. This all depends on your skill, knowledge and
comprehension.

I. Anapanasati
--------------
(Contemplation on the Breath)
In Sanskrit, "Napana" means breathing or breathing in; "A" means the
opposite of what follows. Anapana, therefore, means breathing in and
out, and "Sati" means to watch. And so, the whole word means "watching
the breath coming in and out." The direct purpose of this meditation is
to remind us to come back to our own person; that is, to »go inward«
rather than outward.

The first step of this method, i.e. breath count, is comparatively
easier than some other kinds, since everyone, no matter how rich or
poor, must breathe; therefore, this method is open to all.
The goal of this meditation is to stop the wandering mind in order to
attain concentration. Our mind tends to wander from moment to moment and
become highly uncontrollable. By practicing this meditation we can train
our mind to stay at one single point for quite a long time.

At the outset, we can stay on that point for probably only a few seconds
before our mind begins to wander away. This is the crucial point --
once we are aware that our mind has wandered away from the point of
concentration, or lost count of the breath, we should return to our
concentration.  Each time our mind wanders away, we will pull it back
again, by force if necessary. We need to do this over and over again,
until we can destroy the habit of wandering.

Bad habits, however, are difficult to break, that is why we must
persevere with this practice until we are very good at concentrating.
This is essential of Anapanasati.


II. The Contemplation of Uncleanliness
--------------------------------------
"The uncleanliness" can be divided into two parts: the uncleanliness of
the physical and the uncleanliness for the mental. According to the
Buddha, we are inverted in our views. Like flies, we think of all the
unclean things as desirable and palatable, and we are so attached to
them that we cannot give them up. To cure ourselves of these inverted
views, we need to practice this "healing" meditation.
Therefore, this meditation is designed to help us get rid of
attachments, which is the most difficult task that we need to undertake.

Before we do the contemplation upon Uncleanliness, we need to know that
there are three things most harmful to our goal of reaching
enlightenment. They are called the "Three Poisons" or the "Three Banes".
The Three Banes are Attachment, Aversion and Avidya (Ignorance).
This is the essence of the Buddha's teaching; if it is devoted to the
elimination of the Three Banes, it will then lead to ultimate liberation
and, hence is Right Buddhadharma.
Among the Three Banes, Ignorance does not have a concrete body of its
own. It manifests itself through the other two banes -- Attachment and
Aversion.
While Attachment and Aversion seem to be only two items, they can be
broken down into thousands of things -- fury, hate, irritation, hurt,
harm, and even killing.

The purpose of the "Contemplation of Uncleanliness" is to remove the
bane of Attachment. It should be noted that Attachment does not just
mean being attached to something desirable. We can be attached to
anything, either likable or unlikable.
Always remember, the Buddha told us that if we want to practice or
cultivate ourselves, we should not go outward and seek externally, but
rather come back to ourselves. In ourselves we have everything; if we
really understand ourselves, we will comprehend everything.
This is the key: In yourself there is the microcosm, and this very
microcosm is the manifestation of the macrocosm, where everything is.
In doing the "Contemplation on Uncleanliness," we generally start from
the concrete things, i.e. the Six Sense Organs, and then we proceed to
the Six Dusts and from there to the Consciousnesses.
If we divide the body into the Six Sense Organs and meditate upon the
Uncleanliness of these organs, it will be easier to rid ourselves of our
attachment to our body.
The practice of the meditation upon the uncleanliness of the eye is
designed to free us from our attachment to forms or colors. This is the
most difficult meditation, since most of what we love come to us through
the eyes. And yet, bear in mind, it is not the eye that is at fault, nor
the forms or colors perceived, but the mind which grasps the forms
illusively!
Therefore, instead of contemplating upon the uncleanliness of the
outside world, we should contemplate upon the uncleanliness in
ourselves. This will make the effort of detaching more fruitful, because
our love of ourselves is the root of all kinds of love.
In performing "Contemplation of Uncleanliness," as I said earlier, we
begin by contemplating upon the Organs. We need to practice on them for
quite a long time before we are ready to proceed to the next stage --
the Dusts.
In doing this meditation, start with the eyes, then proceed to the nose,
then the tongue, etc. You can also meditate upon the nine openings, one
by one, with their excretions as well.

The Contemplation of the Twelve Links
-------------------------------------
This meditation is a great subject in Buddhist teaching -- the doctrine
of "Cause and Effect."
The ultimate goal of this meditation is to eliminate, or cease,
ignorance. By ignorance, the Buddha means to be ignorant of the true
causes and effects, of how things come to be and how they are destroyed
and reborn; on other words, to be ignorant of the true state of things
(or beings). There are twelve causes and effects, of which the first one
is *Ignorance*, the First Link.
Because of Ignorance, the mind is moved. This *Moving* is the Second
Link. If the mind is moved, it will move everything. So, everything else
comes into being due to that Initial Moving. Subsequent to this Moving,
*Consciousness* arises. This Consciousness, as the Third Link, however,
is not the ultimate consciousness of the Original Nature. It is rather
the superficial of "False Consciousness" (or the False Mind), the
consciousness of wrong views, derived from faulty differentiation or
discrimination.
Owing to Consciousness there arises *Form and Name*. This is the Fourth
Link.
"Form" is the physical and so visible, while "Name" refers to the mental
and therefore invisible. The visible and the invisible combine
themselves together to form everything else. Form and Name causes the
arising of the *Six Roots*, or Six Organs, as the Fifth Link.
When the Six Roots come into contact with the internal and the external,
the Sixth Link, *Contact*, arises from it.
After the arising of Contact, *Feeling*, or Perception, the Seventh Link
is brought forth.
Feeling, or Perception, is very important to sentient beings. Whenever
there is Feeling, or Perception, *Attachment* -- the Eight Link --
arises.
We are attached to our Perceptions not just as the object of what we
feel, but rather as a part of ourselves. Therefore, it is very difficult
to detach ourselves from them. If there's attachment, then *Grasping*,
the Ninth Link, arises.
We grasp our feelings very strongly. When we grasp them, we claim that
we own them. Hence, after Grasping, the Tenth Link -- *Owning*, or
Possessing --  will come to being.
Subsequent to Owning, there will arise *Birth*, the Eleventh Link, which
will in turn lead to the Twelfth Link: *Old Age*, *Illness*, and *Death*
and all other afflictions. Therefore, all these are called "one large
aggregate of afflictions."
After death, there will be rebirth. Thus, all of these links form a
cycle, the cycle of the Twelve Links. These twelve elements are linked
together like a chain. They go around and around without ending. Each
one can be at once a cause and effect.
If we contemplate upon these links, our wisdom will grow and our
ignorance will gradually decrease until it totally disappears. So, this
meditation will help to destroy our ignorance accumulated over aeons.

The Contemplation of Compassion
-------------------------------
The purpose of this meditation is to eliminate hatred or aversion. The
goal is to make us compassionate, not just to our loved ones, but to all
beings -- with no exceptions.

The Contemplation on Buddha's Merits
------------------------------------
To attain Buddhahood, one needs numerous merits. Since we have bad
karmas which will hinder us from attaining wisdom and Buddhahood, we
need to contemplate upon the Buddha's merits to help clean away our bad
karmas. Also, in a more mystical sense, through the blessings of the
Buddhas, we can reach wisdom and Buddhahood.


The Five Stages in Realizing Dhyana -- Part 1
=============================================

If used loosely, Dhyana is a combination of Samatha, Vipassana, and
Samadhi. Therefore, it can be a general term for the various stages of
accomplishment gained in meditation. Hence, the word *Dhyana* in the
title here is used in the broadest sense.

The Five Stages in Realizing Dhyana
-----------------------------------
I.   Fulfilling the Prerequisites
II.  Realizing Samatha (Cessation)
III. Realizing Vipassana (Visualization)
IV.  Realizing Samadhi (Balanced State of Samatha & Vipassana)
V.   Realizing Prajna (Transcendental Wisdom -- To Clean and Transform
     Bad Karmas).

The Second Stage -- Realizing Samatha (Cessation)
-------------------------------------------------
Samatha means the cessation, or stopping, of our restless mind. To calm
this "monkey mind" down we can use the various techniques already
discussed before, e.g. "The Five Contemplations".
Our mind is like a pond, and the water therein is constantly disturbed;
as a result, it can not reflect images clearly; on the contrary, it
distorts those images. Therefore, our first job is to clam down the
water and make it tranquil. Then we can see things clearly in the water
of our "mental pond."
The things we wish to view are the "internal dharmas" as well as the
"external dharmas."
Internal dharmas are the functionings of our mind; that is, our
thoughts, emotions, etc. Normally, on our daily life, our mind is so
disturbed and the "mental water" is so muddy that we do not have the
slightest idea as of what is going on in our mind. Only through the
realization of Samatha, can we have a true look at our own mind.

The Third Stage -- Realizing Vipassana (Visualization)
------------------------------------------------------
After attaining Samatha, we will be not only able to view the internal
dharmas clearly, but by using special techniques, to view them in a
transcendental way.
In order to properly practice Vipassana, we must learn these special
techniques. The teaching of the Buddha must be our guide. It is
undesirable that we practice on our own or under teachings that are not
Buddhist, for that can be dangerous or misleading.
Stick to the "Right Dharma" so that genuine Vipassana can be acquired.

The Fourth Stage -- Realizing Samadhi (Samatha + Vipassana)
-----------------------------------------------------------
Samadhi is the even combination or balance of both Samatha and
Vipassana. It does not reside in too much of the one or of the other. If
the practitioner has too much Samatha then his mind tends to become too
quiet and dull. Thus it is necessary to enliven the mind and animate it
a bit by Vipassana, or visualization (e.g. "The Four Boundless States of
Mind"). We think *deeply* on the Supreme Buddhadharma so that it can be
deeply rooted in our Eight Consciousnesses and finally become a part of
ourselves. This is the function of Vipassana.
If, on the other hand, the practitioner has done too much Vipassana, his
mind may become restless. Thus, if the mind is too dull, go back to
Vipassana; if it is too active, then switch to Samatha again. You do
this until you find the correct balance and, at that point, you will
attain Samadhi.
Attaining Samadhi is a proof that your meditation practice has been
promoted to an advanced stage.

The Fifth Stage -- Realizing Prajna (Transcendental Wisdom)
-----------------------------------------------------------
After Samadhi has been attained for quite some time, gradually Prajna or
"Transcendental Wisdom" will arise.
While in Samadhi, you will observe all the internal and external
dharmas, as well as the worldly and ultraworldly dharmas, so that you
can fully comprehend the Original Nature of everything. From that time
on, you will not be beclouded or deceived anymore, and you will be able
to transcend all of those dharmas -- that is, to go beyond the bondage
of those dharmas. That is why it is called "Transcendental Wisdom."

The First Stage -- Fulfilling the Prerequisites
-----------------------------------------------
At this stage, in order to fulfill the prerequisites for the
accomplishment of dhyana, there are three steps to follow:
1. To Reprimand the Five Desires
2. To Forsake the Five Coverings, or Veils
3. To Perform the Five Practices

Dhyana, as mentioned before, is the broadest term used to describe the
various stages of accomplishment gained through meditation. If someone
has got "Dhyana," then he is accomplished in meditation; he is not just
doing meditation, he has accomplished something.
These things are called prerequisites because they are requirements for
practitioners to fulfill before they set out to practice Dhyana. These
are necessary for serious meditation and for those who desire
enlightenment and real Wisdom.

Step 1. To Reprimand the Five Desires
As meditation practitioners we should not treat desires as worth
attaching to. If we cling to desires during our meditation practice,
then that meditation practice will be of no benefit to us at all.
There are two sets of "Five Desires." The first one consists of the
Desire for:
1. Form -- While this encompasses forms of all kinds, this especially
denotes human forms of the opposite sex. This desire is one of the
strongest.
2. Sound -- Pleasurable sounds can be very hazardous distractions to
practitioners of Dhyana.
3. Smell -- The desire for good odor can be a bad distraction to dhyana
practitioners, too.
4. Flavor -- Flavor concerns the tongue, and food and drink. When you
are meditating, do not think about food.
5. Touch -- Among the five sensations, touch is the one that has a
special connection with sex. Although there are several kinds of touch,
the most difficult form to overcome is the one concerning sex. We should
be very aware of the power of touch in disturbing our meditation.

The second set of the Five Desires -- the Desires for:
1. Wealth -- Wealth includes money and property. Not only should we not
dwell on wealth and property in meditation, but we should not practice
meditation for the purpose of gaining or accumulating money or property.
2. Sex -- If we can avoid sexual activity, then we can become more
spiritual. Of all the desires, sex is the strongest and most difficult
one for meditation practitioners to cope with since sex encompasses all
of the first set of desires (form, sound, smell, flavor, and touch), and
in sex, all of these desires are present in their most poignant form.
3. Fame -- the underlying reason for many of the pursuits that we make
in this life is for fame, which includes the good opinion or respect
from others. When we fail to get respect from others, we feel as if all
that we own and everything that we have accomplished were meaningless.
Thus, the ultimate goal of obtaining the material is for the sake of the
immaterial. And among the immaterial questings, fame almost serves as a
central drive, along with money.
4. Food -- In one word, eat moderately. The Buddhist way is always the
tranquil, balanced "Middle Way," which calls for a perfectly balanced
mind, and which is totally against any kind of extremity or fanaticism.
5. Sleep -- In order to practice meditation seriously, a practitioner is
encouraged to sleep as little as possible. The body does not sleep. It
is the mind that sleeps. That which needs rest is not the body, it is
the mind.

The mind needs rest because of the karmic result of ignorance. During
the course of the day, we accumulate karma which is deposited in the
mind. This karma forms a veil over the mind which causes us to feel
sleepy. During sleep, this karma will settle and be deposited in the
lower realm of our mind -- the Alaya. After the karma has settled into
the Alaya, the surface of our mind becomes clear again, and so we
awaken. Once awake, we begin to accumulate some more karmas which must
settle into the Alaya during the next sleep -- and so in this way it
goes on and on. The accumulation of karma on the surface of our mind
causes our mind to become dull and dark and low. Thus, if we wish to
practice serious meditation, then we need to overcome sleep.

The Five Stages in Realizing Dhyana -- Part 2
=============================================

Here is the full chart of the Three Steps of the Prerequisites for the
Fulfillment of Dhyana:

Step 1. To Reprimand the Five Desires
There are two groups of "Five Desires":
     (A) The desires for Form, Sound, Smell, Flavor, and Touch -- the
     more metaphysical category.
     (B) The desires for Wealth, Sex, Fame, Food, and Sleep -- the more
     corporeal category.

These Five Desires will prevent us from concentration and will veil the
clarity of our mind. Therefore, we should reproach these desires.

Step 2. To Forsake the "Five Coverings" or the "Five Veils"
The Five Coverings are:
1. Avarice (Greed or Attachment)
2. Aversion (Detestation or Hate)
3. Sleep
4. Restlessness
5. Doubt (or skepticism concerning the Dharma)

Step 3. To Perform the "Five Practices"
1. Wish
2. Memory
3. Diligence
4. Ingeniousness
5. Single Mindedness


Step 1. To Reprimand the Five Desires
-------------------------------------
By "reproaching" or "reprimanding" it connotes the ability to view in
perspective that the Five Desires are undesirable and a hindrance to the
purpose of the practitioner, so that he either reproaches himself for
having such impure desires, or treats the desires, if any, as
"personified beings" and scolds them so as to hold them down or back;
that is, to get them out of the way.


Step 2. To Forsake the "Five Coverings" or the "Five Veils"
-----------------------------------------------------------
There are five kinds of "Coverings" that can envelop our mind in the
darkness of Ignorance; they are:
1) The Covering of Avarice
2) The Covering of Aversion
3) The Covering of Sleep
4) The Covering of Restlessness
5) The Covering of Doubt

These are called "Coverings" because they can cover up our Mind and,
ultimately, our Original Nature. The reason we have drifted away from
our Original (or Buddha) Nature is because of these "Five Coverings."
Our goal is to remove the "Coverings" so that our Buddha Nature can be
revealed. The techniques are discussed as follows:

1) To Forsake the Covering of Avarice
The Five Desires, or the Covering of Avarice, are so deep-rooted in us,
for we have been accumulating these karmas for such a long time that
they have become almost impregnable and extremely hard to remove or get
rid of. Therefore, right after finishing the First Steps of the
Requirement, it is beneficial for us to make the endeavor one more time,
so as to insure that all the enemy -- baneful roots -- are done with in
all their trenches and battlements. In other words, this is to "finish
them up."

2) To Forsake the Covering of Aversion
When we have a liking for something, we tend to grow attached to it. If
however, we cannot obtain that which we desire, then that feeling of
attachment rebounds to become a feeling of aversion or detestation.
These feelings are very dangerous to meditation practitioners -- even
much more so than Attachments.
While Attachments can drive us to do good, bad, or neutral things,
Aversion or anger can only goad us to do injurious acts -- it is purely
negative. Hence, it is imperative for the practitioner to remove the
Covering of Aversion.

3) To Forsake the Covering of Sleep
Sleep is a covering because it can veil everything in utter darkness. In
sleep, we totally lose control of ourselves and drift power of volition.
In sleep, due to different past karmas, some people will have
nightmares, others will have pleasant dreams, while some very good
practitioners will be able to continue practicing the Dharma to some
extent, even in their dream! It sounds fantastic and incredible, but it
is not.
As practitioners, we feel badly about the fact that sleep reduces us to
sheer powerlessness and helplessness, like a living corpse. It is for
that very reason that the Buddha admonishes us not to sleep too much.
Sleep darkens everything; it is professedly one of the worst three
enemies for meditation practitioners, the other two being the wandering
of the mind and restlessness.
Notwithstanding, you should not *force* yourself not to sleep. If you
do, then you may find that the next day you might justify yourself to
sleep even longer for compensation's sake -- for you might unconsciously
feel as if you had been maltreated or abused!
If your practice is progressing well, you will find that you need
progressively less and less sleep. Consequently, you feel wide awake and
your mind can always stay very conscious and clear.
There are times, however, when you will feel the need for more, rather
than less, sleep after practice. The reason for this is that, during
practice, you are cleaning your mind of impure karmas. At that point, we
should not give in to sleepiness. We should try hard to get up and walk
about a bit in order to dispel the feeling of sleepiness.

4) To Forsake the Covering of Restlessness
Restlessness is somewhat like irritation. We need to eliminate any
restlessness that exist in our mind. In meditation, we will try to avoid
any excitement so that we will be able to calm our mind. Restlessness
generally comes from two sources: recollection of the past and the
expectation of the future. Both of these can throw you into the abyss or
remorse, nostalgic lamentation, worry, anxiety, and even never-ending
reveries. Therefore, in meditation be sure to stick to the *present*,
and never dwell on the future or the past, for we need to come to the
realization that the past was "deceased," and the future is yet unborn,
so it is pointless to dwell on them. This way, our mind will be able to
remain tranquil and free from restlessness.

5) To Forsake the Covering of Doubt
There are four kinds of doubts: the Doubts about the Buddha, the Dharma,
the Sangha, and oneself.

a) The Doubts about the Three Jewels
If you have any doubt about the Three Jewels (the Buddha, the Dharma,
and the Sangha), especially about the Dharma, it will cause tremendous
hindrances to your practice. In some gravest cases, it may even disable
you totally in practice. Among the Doubts about the Dharma, the most
serious one is the doubt about the Tathagata Nature, or the Buddha
[Nature] or Original Nature, because if this Doubt arose, then all the
Buddha Dharma in you would be annihilated to the last thread. Thus, we
must eliminate doubts concerning the Dharma, or teachings of the Buddha,
to the extent that we deeply believe that the Dharmas are good and are
able to lead us to Nirvana or the Supreme Bodhi.

b) The Doubts about Oneself
This means the Doubt about one's ability to practice, or specifically,
to attain the highest goal and in this case, to attain the Supreme
Bodhi. If we have any doubt of this sort, then it will certainly hold us
back, and we will not exert ourselves to do our level best for it --
because we see no hope. This is lack of self-confidence, and it would
amount to nothing but heaps of excuses for laziness and shirking.
Therefore, to eliminate any doubt about yourself -- your ability and
your potentials -- lies in the very core of all your practice.


Step 3. To Perform the Five Practices
-------------------------------------

The first two steps of the "Prerequisites for Dhyana" are truly
"prerequisites" as such; in other words, they are outfits you need to be
equipped with *before* you begin to practice "serious meditation."
However, the Third Step stipulates the things you need to do both
*before* and *in* (or during) meditation.

1) The Wish for Dhyana
This means primarily the wish, or aspiration, for attaining the Dhyana
state. We need to deliberately instill this wish into ourselves for; if
we do not have the wish for Dhyana, then we will not be able to attain
it. The stronger the wish, the higher the attainment we can achieve. If
our wish is weak, then our attainment will be limited, because wish is
the origin of will. This wish, however, is never inherent.

2) Memory
Once we have made the aspiration for Dhyana as strong as we can, we must
then keep that aspiration always in our mind; we must not forget it for
an instant. Because of our karmic habits, we tend to forget things very
easily.
When a man comes upon a pond of water, he rejoices and bends down to
drink the water. Before he can drink, however, he must brush aside the
leaves and debris that are floating upon the surface of the water. If he
wishes to drink again, he must once more brush the undesirable stuff
aside -- for they have again resumed to the former state to cover the
surface. The leaves and debris are likened to our karmic dusts, and the
pond to our Original Nature. The karmic dusts, like leaves and debris,
cover our Original Nature. If we stop our practice for just one moment,
then our Original Nature quickly becomes untidy again. Therefore, it
takes continuous effort to accomplish the goal of Bodhi, and Memory has
a significant role to play herein.

3) Diligence
Diligence is one of the most important factors in Buddhist practice.
Just as a student who works hard will earn his degree more quickly than
one who is slack in his studies, so too, if we work hard, we will attain
Dhyana more quickly than if we are lax in our practice.

4)Ingeniousness
This means that you must objectively compare the merits of the Dhyana
Realm with the demerits of this Desire Realm of ours, in order to
promote your wish for Dhyana. Visualization will help. Visualize how
happy you will be after you attain some Dhyana. Therefore, Ingeniousness
is to exhaust all the means to strengthen you will to attain your goal.
Where the will is fortified, the way is bound to reveal itself.

5) Single-Mindedness
Fix your mind fast upon your meditation. Do not let your thinking
disperse or wander; when it does, pull it back again even by force.
Before you can pull your mind back to the track, however, you must first
be aware of the fact that your mind has wandered away. Most of the time
we are not aware that our mind has gone astray. Once we are *aware* of
its having wandered apart, we must force it back again. And this is
going to happen ever so often that we will find ourselves doing the same
thing.
It is important that you are not to be discouraged about this, for it is
merely karmic habit that causes your mind to wander. With time and
practice, you will improve and your mind will wander less and less,
until it is finally fixed at one single point.


Conclusion
----------
These are the three sets of "Prerequisites for Dhyana," and they are
virtually the "secret" to Dhyana, too.
To sum it up once again, they are the prerequisites for serious
meditation practice, and indeed, for "Professional Meditation": Without
conforming to these we are merely "Amateur Meditators." There is no
short-cut to Dhyana; if any, this is it.
Meanwhile in our practice of meditation three things should be remarked:
1. Not to be deceived by others.
2. Not to deceive ourselves.
3. Not to deceive others.
All of these are difficult to avoid. If we do not wish to be deceived,
then we must have the first-hand knowledge about the true state of
things; that is, not by hearsay, but by the genuine teachings of
proficient, experienced teachers, and preferably from the Sangha. We
must have the proper "know-how" so we will not be misled. It is easy to
be deceived by charlatans. Innocent people are specially more gullible.
Secondly, we must not deceive ourselves. Many practitioners tend to
deceive themselves into overrating their own accomplishments. Once the
self-deception is ultimately extirpated [eradicated], we will be able to
witness our "original looks" for the very first time.
Thirdly, in order not to deceive others, we must be able to detach
ourselves from self-deception, as well as from the attachment to wealth,
fame, prestige, respect, and the like. Any form of Buddhist practice
that concerns itself with the acquisition of money or fame is bound to
be false and destructive. The Buddha himself has told us that to
practice Buddhism for this purpose is to follow Mara's karma and to
become Mara's adherent, both figuratively and literally.
In sum, to be able to transcend the Three Deceptions, one needs to
acquire great wisdom, so as to see through all sorts of trickeries,
delusions and illusions, both internally and externally.

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