Unveiling the Detailed Secret of Zen Meditation Part 1

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Overcoming the Five Hindrances

There are many methods of meditation. According to Buddhist meditation techniques, regardless of the type of meditation practiced, one progresses gradually through the first, second, third, and fourth jhanas. To enter a meditative state, certain conditions must be met, specifically the absence of the "Five Hindrances." These are: sloth and torpor, restlessness and remorse, anger, doubt, and sensual desire. When these afflictions are not present, and if the meditation technique is correct, there's an opportunity to enter a meditative state. If these afflictions are present, it becomes very difficult to enter meditation. Besides these mental factors, certain physical obstacles can also affect our ability to enter meditation.

The Experience of the First Jhana

To enter meditation, one first experiences certain sensations. If a person's body and mind are comfortable and the meditation technique is correct, they will experience a phenomenon called "lightness and ease" before entering meditation. This manifests as a very comfortable feeling throughout the body, often described as a floating sensation. Beginners in meditation may experience various phenomena before entering a meditative state: some may feel their body expanding, even to the point of filling the entire world; others may feel their body becoming smaller or floating. These are all manifestations of lightness and ease, followed by a very pleasant sensation. These are the experiences of lightness and ease before entering the first jhana. In meditation, the first, second, and third jhanas all have different pleasant sensations, while the fourth jhana has no pleasant sensations.

Someone in meditation will definitely feel very comfortable and happy throughout their body, and this pleasant sensation will cause any existing discomfort or pain to disappear. Additionally, when they enter meditation, their breathing will become very even and comfortable, becoming increasingly subtle. We can identify the state of meditation by these phenomena. According to classic texts, entering the "first jhana" gives rise to five factors: applied thought, sustained thought, joy, happiness, and one-pointedness of mind, known as the "five factors of the first jhana." Beginners in meditation cannot distinguish these five factors clearly, so they shouldn't worry about them to avoid distraction. Beginners can confirm they've entered meditation by noticing their concentrated mind, subtle breathing, and very comfortable body. Also, those who first enter meditation often have a peculiar experience: after coming out of the very comfortable state, they suddenly feel their feet are sore, numb, or painful; but before coming out, they weren't aware of any pain. Why? Because the first jhana only has pleasant sensations, not unpleasant ones. So, when you sit until your mind is very calm and your body very comfortable, once you rest, you feel pain throughout your body, indicating you were in the first jhana before resting. Many meditation practitioners have this experience. But some people not only don't understand why they feel numb or in pain, they even deny they've entered meditation! This is because they've been misled by teachers who lecture on sutras. These teachers don't understand what entering meditation is really like and make it sound very difficult, even warning about the dangers of possession when they hear you're practicing meditation. In fact, the "four jhanas and eight concentrations" are not exclusive to Buddhism; non-Buddhist practitioners can also achieve them. Why is it that in Buddhism, we're so afraid of problems arising from meditation practice? The reason is a lack of correct understanding of what the first to fourth jhanas really are.

Entering Meditation is Not Waiting for an Opportunity

We've discussed how entering meditation involves changes in breathing, changes in mental state, and changes in bodily sensations of pleasure. Many people don't know how to use these changes to recognize the path to entering meditation. So, they just sit, continue to sit, and sit some more, and after a long time, they unknowingly enter a meditative state. They don't know exactly when or how they entered. Such practitioners often believe they need to sit for a very long time, thinking that sitting long enough will definitely lead to meditation. But entering meditation after sitting for a long time actually means not knowing how to enter meditation - they don't know when they entered or how they did it.

Those who understand how to meditate know how to enter and exit meditation. Those who don't understand meditation may enter a meditative state without realizing it, just sitting there waiting foolishly. Many monastics can enter the first, second, and third jhanas, and some even reach the fourth jhana. What is their meditation experience like? Every time they sit down, they try to experience the sensations from their previous meditation session, then they wait, wait, and wait until the time is up, and the experience they were expecting appears, thus entering meditation. Most monastics are like this, expecting the experience from their last meditation to enter the meditative state, not believing that they can enter meditation in an instant. Why don't they understand? Because many people overlook the process of entering meditation. Since they don't observe the most important signals in the process of entering meditation, they can only wait for the comfortable feeling they've experienced in meditation before. When that experience appears, they think, "Ah, I'm in meditation again." This shows they haven't observed the process of entering meditation, so they enter the meditative state unknowingly each time.

The Three Most Important Aspects of Entering Meditation

Subtle Mind, Subtle Breath, Pleasant Sensations - In this meditation study, we need to learn to recognize the process of entering meditation. Actually, the process is very simple. Why do we say it's simple? Because in meditation, there are pleasant sensations, very subtle breathing, and very subtle thoughts. Based on these three things, we can say this: When you enter meditation, your breathing definitely changes from coarse to subtle, your thoughts change from coarse to subtle, and your body changes from having no pleasant sensations to having pleasant sensations. In other words, during the process of entering meditation, at least three important things are changing, and you need to carefully observe this process of change.

How to Observe the Changes in These Three Aspects When Entering and Exiting Meditation

When should you observe these three things? When you're meditating, as soon as you feel your breathing is very subtle, you have no distracting thoughts, your mind is very calm, and pleasant sensations appear throughout your body, don't linger there, quickly come out of it. Why do this? Because when you notice your body is pleasant, your thoughts have become subtle, and your breathing has become subtle, you can observe the changes as you exit. You'll notice your thoughts becoming coarser, your breathing becoming coarser, and the pleasant sensations retreating. When the pleasant sensations have completely retreated, quickly concentrate again, first think that you want to enter meditation again, then focus on your meditation technique. By doing this, you'll definitely be able to return to your original sensations. In other words, you've just come out of the first jhana, and you'll definitely be able to return to the first jhana. When you concentrate again, quickly pay attention to observe the changes in the three things: breathing becoming subtle, thoughts becoming subtle, and pleasant sensations appearing again. These three things are very important because this process is the path to entering meditation. So, you need to observe how your thoughts change from coarse to subtle, how your breathing changes from coarse to subtle, and how you go from having no pleasant sensations to having pleasant sensations. This is the path you need to recognize for yourself. When should you observe these three things? The right time (or the right condition) is when your breathing is very subtle, you have no distracting thoughts, your mind is very calm, and you have pleasant sensations throughout your body.

Every time you sit down to meditate, you should think: Ah, I'm going to enter meditation now! Beginners generally can't do this. You must sit for a while, until pleasant sensations are about to appear, you have no distracting thoughts, your thoughts are subtle, and your breathing is subtle. At this point, quickly come out of it. As soon as you come out, think: Ah, I'm going to enter meditation now! At this point, you'll definitely be able to do it. During the process of entering meditation, observe the changes in three things: thoughts, breathing, and pleasant sensations.

Repeatedly Practice the Process of Entering and Exiting Meditation

By carefully repeating this observation of the three things in entering meditation - thoughts, breathing, and pleasant sensations - you'll understand what the process of entering meditation is really like. You must repeat this training, going in, coming out. Going in again, coming out again, the more times the better. Later, you'll be able to enter meditation faster and faster. Most people don't understand how to repeatedly train in entering meditation; they only know how to cling to the pleasant sensations and stay in the meditative state, not wanting to come out. They stay there until their concentration fades before coming out. Those who practice meditation this way can enter meditation but don't understand how to enter. Therefore, when anyone first enters meditation, they should never stay in once they've entered. They should go in quickly and come out quickly, then quickly go in again and quickly come out again. Keep repeating this until you're very familiar with it and clearly understand how to enter meditation. Only then should you work on strengthening your concentration. "Strengthening concentration" means not coming out immediately after going in. When practicing to strengthen concentration, how long should you stay in meditation? Beginners in the first jhana should never stay too long; five minutes is enough. Stay in for five minutes and then come out, but don't get up from your seat, then go in again for five minutes and come out. Why? Because if you stay in the first jhana for too long, your thoughts might become even more subtle and leave the first jhana. You might even enter higher states of meditation where your breathing is more subtle, your thoughts are more subtle, and you're even happier, causing confusion about the subtlety of thoughts in the first jhana. In other words, when practicing to strengthen concentration in the first jhana, within half an hour of entering the first jhana, you should enter and exit meditation six times. This way, not only have you meditated for half an hour in the first jhana, but you also understand how to enter and exit. When you're very familiar and confident with entering and exiting meditation for five minutes each time, you can try entering for ten or fifteen minutes. When you're confident with fifteen minutes, you can sit for an hour. This is how you strengthen your concentration. When you feel this state of concentration is very stable, then you can try to enter another meditative state. This is what we call "the technique of entering meditation."

Removing Obstacles to Entering Meditation

We mentioned earlier that there are some obstacles to meditation practice. One is the afflictions of the "Five Hindrances," and another is certain physical obstacles.

Blockages in Energy Channels: Causing Pain in the Body

Regarding physical obstacles, there's one in the chest and one in the back. During meditation, there will be energy movement in your body. That is to say, when your mind is focused on what you're observing, you will naturally relax your whole body. When the body relaxes, the energy in your body will start to move. Qigong masters would say this is practicing qigong. Actually, it's not; we're concentrating on meditation. But because your mind is focused on one object and not paying attention to your body, your body will relax, and the energy in your body will start to move. When it moves, if you have some blockages in your energy channels, you will feel pain when the energy moves there. As a result, your meditation practice won't go well. Generally, blockages caused by cold are in the back, while blockages caused by breathing or psychological issues are in the chest. Depression, mental exhaustion, anger, etc., will make you feel chest congestion. Another area is the stomach region; some people with stomach cold will start to hiccup when they meditate for a while.

When you meditate to the point where you feel energy moving in your body, if you feel pain, not soreness, it indicates that your meditation is going well. Why do we say it's good? Because there's an illness or pain in your body that you didn't know about, and when you meditate, the energy tries to clear the diseased area, causing pain. You need to address this pain. If you don't address it and persist in meditating every day, it will gradually clear on its own, but it will take a very long time. If you discover any pain, you should deal with it. Don't think that the pain means your teacher taught you wrong or that you're practicing incorrectly. In the past, if you were frightened during meditation, you might feel pain in your chest every time you meditate afterward. You should find a doctor or qigong master to help you adjust this to avoid continued interference with your meditation. Remember, if you're frightened during meditation, don't immediately open your eyes and move. You should calm down, swallow some saliva or guide the energy to your lower abdomen, and then find someone to help you deal with it afterward.

There are several points on the back, including the perineum, the gate of life, lung shu point, dazhui point, jade pillow, etc. During meditation, energy will pass through these chakras and acupoints. If these areas are blocked, it will cause a cold-hot phenomenon. One is coldness in the gate of life behind the navel, which can lead to cold and numb legs. Also, if the lung shu point behind the chest is exposed to cold, it will cause cold pain. When you have a cold, the dazhui point often becomes cold, painful, and blocked. If the dazhui is blocked, when you meditate, you'll feel very hot in your back, but cool from the neck up, because the energy can't rise. If the jade pillow at the back of the head is blocked, you'll feel your entire neck is feverish and your head is heavy. This is also due to energy not flowing and being blocked. If you have these phenomena, you must deal with them. If you can't deal with them, just by sitting for a long time, although you'll be troubled for a period, eventually it will clear.

When energy automatically adjusts and clears past disease foci causing pain, it indicates that your meditation is progressing. So, pain appearing after sitting for a long time is a good thing. People who don't understand this might give up because of the pain.

Retaining Energy in the Head: Causing Headaches Over Time

Most people experience pain and swelling in the temples and between the eyebrows after meditating for a few days. This is caused by carelessness during meditation. Why? Because during meditation, energy rises to the head, and many people don't notice that energy is retained in their head when they finish meditating. A little is retained each time, and after practicing for a few days, it causes pain. In severe cases, it can cause cracked lips, tongue sores, insomnia, and rising of deficient fire. These are all caused by energy retained in the head leading to deficient fire and pathogenic qi. Many monastics encounter these problems, becoming ill due to energy disturbances and, being ignorant about the energy in meditation practice, they end up practicing "deficient fire heterodoxy" while criticizing qigong as heterodox. Therefore, after each meditation session, if you have energy in certain parts of your head and you're confident in dealing with this energy, you can use any method to handle it. Dealing with energy blockages is not limited to Buddhist or Daoist methods; if non-Buddhist methods are effective, they can be used too. If not, it's best to follow the ancient custom: after meditation, first rub your palms to warm them, then comb your head with your fingernails, wash your face with your palms, and massage your body, hands, and feet with your fingers. When massaging, be careful not to open your eyes immediately. Open your eyes only after you've finished massaging.

Massage is to disperse the energy accumulated in your head or body. Also, some people go to sleep right after meditation, which is not advisable. This can easily cause headaches. If you know how to deal with these issues, you won't be disturbed by energy. Otherwise, you might become discouraged due to bodily discomfort after meditating for a while.

After meditating for some time, sensitive people will discover energy moving, and most people have experienced swelling in the temples. Why is this? It turns out that cultivating the mind and nature produces "pure energy," while greed, anger, lust, and desire produce "impure energy." Pure energy rises to the head, and the purer the energy, the higher it rises. Impure energy descends, and the more impure the energy, the lower it descends. The highest point is the baihui point at the top of the head, and the lowest point is the huiyin point below the lower abdomen. So when your mind is pure enough to approach the first jhana, the pure energy in your body will rise to the level of your eyebrows. It's a level, not just a point between the eyebrows. In the second jhana, a stream of pure energy will rise to the hairline area, between the hair and forehead. In the third jhana, there will be a stream of pure energy in the baihui point. If you reach the fourth jhana, that energy will be outside the top of your head. Careful meditation practitioners will notice this phenomenon, that is, after meditation, there will be energy in these areas. Because they don't understand this phenomenon, they don't know how to deal with this energy, causing some people to have headaches in different areas.

Returning to Normal State: Massage Head and Body Before Getting Up

Every time you finish meditating, you must let this energy descend. Some people are very sensitive and will know, while others who are not sensitive won't know. Those who are not sensitive should massage well after meditation to avoid energy being retained in the head. If you can't handle it with massage, you need to do some visualization, imagining the energy slowly descending from your head. You can use your palms facing your head and slowly pull downwards. Pull towards the middle of your chest, down to your lower abdomen, and repeat this motion. If that still doesn't work, you can pat to deal with the energy retained in your head, using hollow palms to pat. After patting, you'll feel the energy from your head sticking to your hands; you need to shake it off. If you understand how to handle all of these issues, entering meditation won't be difficult. Some people have been meditating for a long time, and although they don't have any distracting thoughts, they still can't enter meditation and don't experience pleasant sensations. Why? In most cases, it's because of physical illness, causing the mind to lack the strength to concentrate, and thus unable to enter meditation. Because meditation requires very strong mental concentration, if your mental concentration can't reach the required energy level, you won't be able to enter meditation. In other words, if your mind can't concentrate to the necessary energy level, people with relatively weak bodies should take some qi-tonifying medicine before meditation.