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Meditation in stillness does not distinguish between full lotus (Shuangpan, double leg crossed) or half lotus (Danpan, single leg crossed); sit as you please. Keep your body straight and flat, relax your limbs, ensuring that joints are coordinated and corresponding, neither leaning nor bending. Loosen clothing and belts; if there is any slight discomfort, move slightly to find comfort, striving for proper adjustment. Initially, transitioning from movement to stillness, the Qi (vital energy) may not yet be calm. Press the tongue against the upper palate four or five times, exhale slightly through the mouth, and inhale slightly through the nose. Repeat three to five times, stopping when the breath becomes calm. The tip of the tongue touches the upper palate, lips and teeth gently touch, then gradually look straight ahead, slowly close the eyes without tightening the eyelids excessively, keeping a hazy vision. Next, regulate the breath: not rough, not panting, making it harmonious, fine, and continuous. The mantra of Tiantai Zen meditation teaches only to regulate the breath by observing the navel. The inhalation and exhalation all originate from the navel. Focus one mind on observation. If external thoughts arise, gather them and return them. Be continuous and dense, strive diligently. From this point onward, various wondrous scenes appearing in stillness must be seen through and understood, so that progress can be made.

Initially, there are two states of abiding the mind: the human mind rests on objects, deluded thoughts flow like flickering fire, never pausing even for an instant. Due to previous practice, the mind gradually becomes empty and condensed, no longer clinging to fame, profit, enemies, or relatives. This is called "coarse mind cessation" (Cuxin xi). Although external affairs are no longer clung to, the subtle flow of thoughts within continues moment by moment, becoming finer and finer until internal and external distinctions dissolve. This is called "subtle mind abiding" (Xixin zhu). Thereafter, there are two types of concentration methods. When in "subtle mind abiding," a "body-supporting method" (Chishen fa) inevitably arises. When this method activates, the body and mind naturally become upright, sitting without fatigue, as if supported by an object, and the mind naturally becomes clear and pure. This corresponds to concentration (Ding), where the concentration method supports the body, allowing natural immobility, progressing from shallow to deep without distraction. This is called "Desire Realm Concentration" (Yujie ding). Subsequently, the body and mind become empty and vast, suddenly losing attachment to the Desire Realm. In sitting, one sees neither one's own body nor the bed or seat, resembling emptiness. This is called "Concentration Not Yet Reached the Ground" (Weidao di ding).

From this, sixteen tactile sensations (Chu) are realized: 1. Movement, 2. Itching, 3. Coolness, 4. Warmth, 5. Lightness, 6. Heaviness, 7. Roughness, 8. Smoothness. Additionally, there are eight other tactile sensations: 1. Trembling, 2. Softness/Comfort, 3. Cold, 4. Heat, 5. Floating, 6. Sinking, 7. Hardness, 8. Softness. Although these latter eight resemble the former eight, careful distinction reveals differences; together they form the sixteen tactile sensations. These sixteen sensations arise from the Four Great Elements (Sidaj): Earth element manifests as sinking, heaviness, hardness, and roughness; Water element manifests as coolness, warmth, softness, and smoothness; Fire element manifests as warmth, heat, comfort, and itching; Wind element manifests as movement, trembling, lightness, and floating. As the practitioner enters deeper into the "Concentration Not Yet Reached the Ground," the body and mind become empty and silent, perceiving neither internal nor external phenomena. This may last from one day to seven days, or one month to one year. If the concentrated mind is preserved and cultivated, when the sensation of movement arises, suddenly the body and mind feel solid yet moving rhythmically. At the moment of activation, one feels the body gradually emerging, like clouds or shadows, arising from the head, lower body, or waist, eventually spreading throughout the body. Arising from above often leads to regression; arising from below often leads to advancement. When the movement sensation arises, its merit is immeasurable. Briefly, ten wholesome dharmas arise with the movement: 1. Concentration, 2. Emptiness, 3. Clarity/Purity, 4. Joy, 5. Bliss, 6. Wholesome Birth, 7. Clear Perception, 8. Liberation from Burdens, 9. Manifestation of Realms, 10. Soft and Pliable Mind. This may last a day, ten days, a month, or a year, varying in length. After this passes, other tactile sensations arise sequentially. Some experience all sixteen sensations; some experience three to four or seven to eight. All possess wholesome dharmas and merits as described regarding the movement sensation. This represents the pure body of the Form Realm existing within the Desire Realm body; due to the contradiction between coarse and fine, various tactile validations occur.

Initially, there are five realms (Jing): 1. Discernment (Jue), 2. Observation (Guan), 3. Joy (Xi), 4. Bliss (Le), 5. Concentrated Mind (Dingxin). Initial awakening is discernment; later subtle discrimination is observation. Celebratory heart is joy; tranquil heart is bliss; still and undistracted is concentrated mind. These five realms exist within all sixteen tactile sensations. Sixth is Silent Mind (Moran xin). Those arising from the five realms are characteristics emitted by the First Dhyana (Chudan). Discernment is like waking from a deep sleep or a poor person finding treasure. Modern sages regard awakening as the ultimate goal. However, to enter the Second Dhyana, having discernment and observation constitutes a disease. The practitioner, in the Silent Mind of the First Dhyana, develops aversion, considering discernment and observation as inferior. Knowing these two methods disturb and harass the concentrated mind, generating joy, bliss, and concentration from discernment and observation, they are considered coarse. This discernment-observation method obstructs the Inner Purity (Neijing) of the Second Dhyana. Having recognized the faults of the First Dhyana obstructing the Second, to depart from it, one relies on three methods: 1. Not accepting and not attaching, thus departing; 2. Reproaching, thus departing; 3. Analytical observation, thus departing. Through these three methods, one can leave the faults of discernment and observation in the First Dhyana. Once discernment and observation cease, the five realms and Silent Mind completely fade. Having left the First Dhyana but before the Second arises, there is an intermediate concentration, termed Chan, though unstable, lacking supportive wholesome realms. Masters call this "Turning to Silent Mind" (Zhuan Moran), transforming the Silent Mind of the First Dhyana. In this concentration, one must rely on the Six Contemplations (Liuxing guan): Aversion to the lower has three aspects: suffering, coarseness, and obstruction; Appreciation of the higher has three aspects: superiority, subtlety, and liberation. Simply put, it is merely reprimand and praise.

Mystical cultivation involves three years of nurturing and nine years of facing the wall, always meditating in stillness. Without developing great wisdom, great supernatural powers, or deep emptiness of Dhyana, it is because of attachment everywhere. Attaining a realm and considering it unique, loving and not letting go, how can one advance? Thus, each stage must be explained thoroughly, every matter pointed out clearly, to avoid indulgence, to cultivate aversion to the lower and appreciation for the higher, leaving suffering for superiority, abandoning coarseness for subtlety, shedding obstruction for liberation. Only at this stage does one know the orthodox transmission. Formerly, Chen Baisha wrote in his "Poem on Sitting in Stillness": "Liu Lang, do not remember the way back; allow Liu Lang to come only once." Master Chen sat in stillness in Jiangmen for over twenty years, unfortunately without a bright master's guidance. Seeing a hint emerge in stillness, he loved and clung to it. Soon, even this hint was lost. Striving to seek it, he could no longer see it, hence the poem's meaning. Practitioners gaining insights in stillness must first understand the Six Contemplations. Upon reaching the First Dhyana, without this contemplation, much sorrow and regret will arise. Sorrow and regret prevent the emergence of the Second Dhyana, causing loss of the Turning to Silent Mind, or even regressing to the First Dhyana or losing it entirely. As the saying goes, building a mountain nine ren high fails if one basket of earth is missing; one must be cautious. If the practitioner's mind is free of sorrow and regret, working with single-minded effort, specializing without stopping, the mind becomes tranquil and clear, undistracted, named "Concentration Not Yet Reached the Ground," which is the preparatory concentration for the Second Dhyana. The Scripture says: "Not losing, not regressing." The mind suddenly becomes bright, pure, and clean. Concentration and joy arise together, like emerging from darkness to see the sun and moon, the mind suddenly bright. Ten merits of inner purity arise, similar to the First Dhyana's emission, but differing in arising from inner purity concentration. The Second Dhyana has four realms: 1. Inner Purity, 2. Joy, 3. Bliss, 4. Concentrated Mind. What is Inner Purity? Far-reaching, it is called Inner Purity because it is distant from external dust; near-reaching, it is called Inner Purity because it is free from internal defilement. In the First Dhyana, tactile pleasure arises associated with body consciousness, hence called Outer Purity; in the Second Dhyana, it is associated with mind consciousness, hence called Inner Purity. The First Dhyana mind is moved by discernment and observation, hence called Internal Defilement; the Second Dhyana mind lacks the defilement of discernment and observation, hence called Inner Purity. Having left discernment and observation, arising from the Inner Purity mind, the concentration is bright and distinct, free from defilement; this is the characteristic of Inner Purity Concentration. Joy is deep self-celebration, generating ten wholesome dharmas like joy and concentration within the inner mind, resulting in boundless delight. Bliss is experiencing the joy within joy. Tranquil and happy, continuous and pleasant. The joy and bliss of the First Dhyana arise from discernment and observation, associated with body consciousness; the joy and bliss here arise from the inner mind, associated with mind consciousness. Hence, names are the same but realities differ. Concentrated Mind is forgetting the mind of experiencing bliss, neither clinging to joy and bliss within concentration nor to external thoughts, remaining unmoving in one mind. After these four realms, there is also Silent Mind, deeper than the First Dhyana, called Holy Silent Concentration. To advance to the Third Dhyana, one must reprimand the faults of the Second Dhyana. Although this Second Dhyana arises from Inner Purity, the great joy surges, making concentration unstable; it should be abandoned immediately using the three methods mentioned above: 1. Not accepting, 2. Reproaching, 3. Investigating the mind thoroughly. Having not accepted joy, joy and Silent Mind naturally fade, but the Third Dhyana has not yet arisen. Focusing on diligence, the mind becomes clear without exertion, naturally purified; this is the "Not Yet Reached the Ground" of the Third Dhyana. Subsequently, the mind merges into concentration. Entering concentration does not arise with pleasure based on internal or external factors. When pleasure arises, there are ten merits as previously described, differing only by the absence of surging joy. Continuous bliss arises from the inner mind, the mind's joy being exquisite and indescribable. When Bliss Concentration first arises, it has not yet pervaded, leading to three faults in the body: 1. The Bliss Concentration is shallow, the mind sinks, lacking the use of wisdom; 2. The Bliss Concentration is slight, mental energy surges, causing instability; 3. The mind of Bliss Concentration, continuous and beautiful alongside wisdom power, generates much attachment, leading to intoxication. Thus, the Scripture states this bliss can only be relinquished by sages; others find it difficult. With these three faults, Bliss Concentration cannot grow and fill the body. Practitioners must adjust well, using three methods: 1. If the mind sinks, apply diligent effort; 2. If the mind surges, recollect Samadhi methods to gather it; 3. If the mind is intoxicated, recollect subsequent bliss and superior dharmas to awaken oneself, preventing attachment. If done thus, the Bliss Dharma will surely grow and fill the body, all bones and aperties rejoicing. According to the First Dhyana, bliss arises externally, associated with external consciousness, inner bliss is incomplete. The Second Dhyana's bliss arises internally but from joy, associated with the joy root, not the bliss root; since joy does not pervade, how much less bliss? The Third Dhyana's bliss arises internally, taking bliss as primary, filling the body internally and externally with tranquility and happiness. It also has five realms: 1. Equanimity (She), 2. Mindfulness (Nian), 3. Wisdom (Zhi), 4. Bliss (Le), 5. Concentrated Mind (Dingxin). Equanimity abandons previous joy and leaves the three faults; Mindfulness guards the bliss of the Third Dhyana using three methods to promote growth; Wisdom skillfully uses three methods to leave the three faults; Bliss is the feeling of pervasive happiness; Concentrated Mind is the cessation of the mind experiencing bliss, remaining in one-pointed stillness.

To attain the Fourth Dhyana, one must reprimand the bliss of the Third Dhyana. Initially seeking bliss, working hard causes great hardship; guarding it creates attachment, which is also suffering; losing it brings suffering again. Deeply seeing the great suffering隐患 in Third Dhyana bliss, one should single-mindedly abandon it, seeking the immovable concentration of the Fourth Dhyana. At that time, cultivate the Six Contemplations and Three Methods to dispel. As the Third Dhyana fades and the Fourth has not yet arrived, continuous practice leads to entering the "Not Yet Reached the Ground," where concentrated mind is unmoving and undistracted, serving as the preparatory concentration for the Fourth Dhyana. Subsequently, the mind suddenly opens, concentration stabilizes, breathing ceases. At the onset of concentration, equanimity arises together, neither painful nor pleasurable, empty, bright, and silent, supported by wholesome dharmas, similar to before but differing by the absence of joy, bliss, movement, and stillness. The mind is like an unmoving bright mirror, like still water without waves, devoid of chaotic thoughts, firm right mindfulness, like emptiness. Dwelling in this concentration, the mind attaches neither to good nor evil, relying on nothing, formless and substance-less. It has four realms: 1. Neither Pain Nor Pleasure, 2. Equanimity, 3. Pure Mindfulness, 4. Concentrated Mind. This Dhyana initially arises with Equanimous Feeling (She shou), which does not correspond to pain or pleasure, hence "Neither Pain Nor Pleasure." Having attained this, concentration and equanimity surpass bliss, generating no aversion or regret, hence "Equanimity Dhyana Concentration." Clear wisdom illuminates, hence "Pure Mindfulness." Concentrated mind is still; although facing many conditions, the mind has no moving thoughts, hence "Concentrated Mind." Thereafter is also Silent Mind, as previously described. Furthermore, this Fourth Dhyana, with the mind constantly pure, is also called Immovable Concentration and Immovable Wisdom. In this Dhyana, mastering all matters achieves success; mastering supernatural powers succeeds, mastering transformations succeeds. Thus, the Scripture says the Buddha takes the Fourth Dhyana as the foundation. Externalists服用 food and refine vigorously, hoping for longevity, exhausting their bodies and bones, failing ten thousand times, occasionally succeeding, boasting profound mystery. How does creating karma compare to seeking Dhyana? All transformations are instantly achieved, turning coarse forms into subtle qualities, changing short life to long life, which are merely minor details.

Thereafter, there are four concentrations: 1. Base of Infinite Space, 2. Base of Infinite Consciousness, 3. Base of Nothingness, 4. Base of Neither Perception Nor Non-Perception. Practitioners reaching the Fourth Dhyana may consider it subtle, satisfied with little, halting progress. Or perceiving the main consciousness extinguishing as false and unreal, desiring Nirvana's quiet peace and eternal joy. Without a bright master's guidance, not knowing how to break form and sever form-bound fetters, they forcibly extinguish the mind, cutting off thoughts, eventually achieving a mind without memory, claiming to have proven Nirvana. Having not severed form fetters, upon death, they are reborn in the Heaven of No Thought, a major error. Thus, one must seek the Base of Infinite Space, deeply contemplating the faults of form. Having bodily form entails internal sufferings like hunger, thirst, disease, foul waste, and external sufferings like cold, heat, weapons, punishment, and slander. Obtaining this body through past karma is the root of all suffering, not to be cherished. Reflecting that all form binds the mind, preventing freedom, it is a prison causing distress, worth no attachment. Therefore, seeking the method to extinguish form, one must extinguish three types of form: 1. Visible and Obstructive Form, 2. Invisible but Obstructive Form, 3. Invisible and Non-Obstructive Form. The Scripture says: "Transcend all form appearances, extinguish obstructive appearances, do not think of various appearances." Transcending all form appearances breaks visible obstructive form; extinguishing obstructive appearances breaks invisible obstructive form; not thinking of various appearances breaks invisible non-obstructive form. In the Fourth Dhyana, focus one mind observing one's body. All pores and the empty spaces within the nine apertures are hollow and sparse, like a net connecting inside and out, or like a banana tree layered without substance. Observing thus, one sees it. Having seen, observe more carefully: the body appears like bubbles, pots, spiderwebs, gradually diminishing until body parts vanish, seeing neither body nor five senses. Internally exhausted, externally empty. Observing thus, seeing the source of form is called "Transcending Form." Hearing sounds, smelling odors, tasting flavors, touching sensations are broken, hence "Obstructive Appearances." Regarding the remaining two types of form and countless forms, not discriminating variously is called "Not Thinking of Various Appearances." Once all form dharmas are extinguished, focus one mind on emptiness, holding onto emptiness without letting go. Form concentration fades, but Empty Space concentration has not yet arisen. There is an intermediate Chan. Do not worry or regret; strive diligently, focus one mind on emptiness, passing the difficulty of form. Suddenly resonating with emptiness, the mind becomes bright. Neither painful nor pleasurable, growing further. In deep concentration, seeing only void space without form appearances. Although focusing on boundless void space, the mind is undistracted. Freed from form bondage, consciousness is clear, still, unobstructed, and free, like a bird leaving a cage, flying freely. This is attaining the Base of Infinite Space.

From emptiness, focusing on consciousness. Practitioners should know void space is an external method for entering concentration; stability in consciousness is an internal method. Focusing inward leads to peaceful observation. Observing consciousness's feeling, perception, formation, and consciousness as illness, abscess, sore, thorn—impermanent, suffering, empty, without self, combined yet deceptive and unreal. Fixing one mind on consciousness, never separating, past and future are the same. Constantly contemplating consciousness, desiring resonance with consciousness, adding dedicated effort without counting months, suddenly merging naturally, dwelling autonomously in consciousness focus. Subsequently, suddenly resonating with consciousness, the mind is stable and unmoving. In concentration, seeing no other matters, only the present mind consciousness, moments not abiding, concentration clear, cognition broad and boundless. Also recalling past extinguished consciousness in concentration, boundless. And future arising consciousness, also boundless. All manifest in concentration's consciousness dharmas, holding the mind without distraction. This concentration is stable, pure, mind-consciousness sharp, attaining the Base of Infinite Consciousness. Advancing from here, reflecting that previously focusing on emptiness for concentration was external; now focusing on consciousness is internal. Relying on internal or external is not truly quiet. If relying on the inner mind, using mind to focus on mind for concentration, this concentration relies on the arising of past, present, and future minds, not real. Only in the place of no mind-consciousness, where the mind relies on nothing, is it named stable. Thus, observing consciousness's feeling, perception, formation, and consciousness as illness, abscess, sore, thorn—impermanent, suffering, empty, without self, combined yet deceptive and unreal. Abandoning the Base of Infinite Consciousness, fix the mind on the Base of Nothingness. Internally quieting, seeking dharmas different from all mind-consciousness. Knowing the Dharmas of Nothingness are neither empty nor conscious, unconditioned dharma dust, without discrimination. Knowing thus, quieting, the mind only contemplates the Dharmas of Nothingness. At this time, consciousness concentration fades, Nothingness concentration has not yet arisen. In the interim, there are verification signs. Practitioner's mind free of sorrow and regret, specialized and unremitting, one mind internally pure, truly relying on nothing, seeing no dharmas, mind unmoving. This verifies the Base of Nothingness Concentration. Entering this concentration, peacefully and utterly silent, no thoughts arise. Not even seeing the mind's appearance, let alone other dharmas. Advancing further, reprimanding the Base of Nothingness Concentration as foolish, drunk, sleeping, dark, obscured by ignorance, lacking awareness, nothing lovable or joyful. Observing the Base of Infinite Consciousness as a sore or arrow; observing the Base of Nothingness as drunk or foolish. Both are mind diseases, not true stillness. Like previous methods, leave and discard them. Seek the Base of Neither Perception Nor Non-Perception. Previous Base of Infinite Consciousness had perception; Base of Nothingness had non-perception. Now doubly leaving them, observe neither existence nor non-existence. What is non-existent? The mind is non-existent. Why? Seeking past, present, and future yields nothing, no form or location, thus knowing it is non-existent. How is it non-non-existent? What is "non"? Is the mind "non"? Or is there "non" apart from the mind? If the mind is "non," it has no awareness or connection, not named mind; if the mind is not "non," there is nothing else. Why? "Non" does not exist independently. Breaking "existence" to speak of "non," if "existence" is gone, "non" is also gone. Hence, "Neither Existence Nor Non-Existence." Observing thus, seeing neither existence nor non-existence. Focus one mind on the middle, ignoring other matters. Suddenly, true concentration arises. Seeing neither existence nor non-existence appearances, merging in utter silence, mind unmoving, tranquil and pure, like Nirvana. This concentration is subtle, unsurpassed in the Three Realms. Those who realize it all say it is the Middle Way concentration characteristic. Nirvana's eternal joy, self, purity, loving and clinging to this Dharma, ceasing further practice, is like a bug reaching the tree surface, advancing no further, believing there is no height outside the tree, pitiable. Little do they know this concentration, though free of coarse afflictions, has ten subtle afflictions. Ordinary people do not know, mistakenly believing it real. Worldly externalists entering this concentration, seeing neither existence nor non-existence, perceive a mind capable of knowing neither existence nor non-existence, calling it the true spirit imperishable. If taught by a bright master, one knows it is the combination of the four skandhas (aggregates) with inherent nature, deceptive and unreal. From then on, not accepting or attaching, breaking ignorance, entering the Concentration of Cessation of Perception and Feeling, attaining Arhat fruit. This is called the Nine Successive Concentrations. Generally, the First Dhyana leaves the Desire Realm entering the Form Realm; the Second, Third, and Fourth Dhyanas are all Form Realm. The Four Concentrations leave the Form Realm entering the Formless Realm. The Concentration of Cessation of Perception and Feeling exits the Three Realms, attains Arhat fruit, and is born in the Pure Land. This is not about closing breath, guiding energy, or forming the elixir of Kan and Li.