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　　Chapter III

　　Discourse on Dhyana and Samadhi 1

　　THE PATRIARCH, on another occasion, addressed the assembly as follows:--

　　Learned Audience: Samadhi and Prajna are fundamental. But you must not be under the wrong impression that they are independent of each other, for they are not two entities, they are inseparably united. Samadhi is the quintessence of Prajna, while Prajna is the activity of Samadhi. At the very moment that one attains Prajna, Samadhi is present; when one enters Samadhi, Prajna is present. If you understand this, you understand the "Oneness" of Samadhi and Prajna. A disciple should not think that there is a distinction between "Samadhi begets Prajna," and "Prajna begets Samadhi." To hold such an opinion would imply that these are two characteristics in the Dharma.

　　For one whose tongue is ready with good words but

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　　whose heart is impure, Samadhi and Prajna are useless because they are not in balance. On the other hand, when one is good in mind as well as in word, and when the outward appearance and inner feelings are in harmony with each other, then Samadhi and Prajna are in balance.

　　To an enlightened disciple (who has realised Prajna in Samadhi) discussion about it is unnecessary. To argue about Prajna or Samadhi as to which comes first, places one in the same position with those who are under delusion. Argument implies a desire to win, it strengthens egoism, it binds one to belief in the idea of "a self, a being, a living being and a person." But we may liken Samadhi and Prajna to a glowing lamp and its light: with the glowing lamp there is light; without it there is darkness. Light is the quintessence of the glowing lamp, the glowing lamp is the expression of light. In name they are two things, but in reality they are one and the same. It is the same with Samadhi and Prajna.

　　The Patriarch continued: To practice samadhi is to make it a rule to have the mind in concentrated attention on all occasions (that is, not to let the mind wander from the thing in hand),--no matter what we are doing, walking, standing, sitting or reclining. The Vimalakirti Nirdesa Sutra says: "Straightforwardness is the holy place, the Pure Land." Do not let your mind be "crooked" and try to be straightforward with your lips only. People should practice straightforwardness but should not attach themselves to anything. People under delusion believe obstinately that there is a substance behind appearances and so they are stubborn

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　　in holding to their own way of interpreting the samadhi of specific mode, which they define as, "sitting quietly and continuously without letting any idea arise in the mind." Such an interpretation would class us with inanimate objects; it is a stumbling-block to the right Path and the Path should be kept open. How can we block the Path

　　 By attachment to any definite thought; if we free our minds from attachments, the Path will be clear, otherwise we are in bondage. If that practice of "sitting quietly without letting any idea arise in the mind," is correct, why on one occasion was Saraputra reprimanded by Vimalakirti for sitting quietly in the forest

　　 (That is, it is not thinking that blocks the Path, but attachment to definite thoughts.)

　　Some teachers of concentration instructed their disciples to keep a watch on their minds and secure tranquillity by the cessation of all thought, and henceforth their disciples gave up all effort to concentrate the mind and ignorant persons who did not understand the distinction became insane from trying to carry out the instruction literally. Such cases are not rare and it is a great mistake to teach the practice.

　　It has been the tradition of our school to make "non-objectivity" as our basis, "idea-lessness" as our object, and "non-attachment"…

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