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The Great Calm Observation, Volume 2, Part 1, Page 2
1. Always Seated
This Samadhi appears in the Sutras Manjusri Teaches of Prajna Paramita and Manjusri's Questions, both Prajna texts. It is called the ‘Samadhi of a Single Practice’.
A. The Method
i. The Body
The body may always be seated, but walking, standing, and lying down are prohibited. Some may practice in groups but being alone is generally better. One remains in a quiet room, or somewhere outside between heaven and earth, free from noise and disturbance. One sets up a single rope chair1, with no other seats beside it. For a period of ninety days, one sits in the proper locked legs posture2, with the nape of the neck and the spine erect and straightened out. One does not stir or shake, one does not slouch, and one does not have to rest against anything. Because of one's own determination to sit the ribs need no support3, nor does one need to move about, stand up or lie down like a corpse. The only exceptions are walking exercises, eating, cleaning and relieving oneself. One sits facing in the direction of the Buddha. Sitting erect and facing straight towards the Buddha over a continuous period of time, one does not need to discontinue the practice for even a short time.
Only sitting is allowed. One must not do that which is prohibited. One does not cheat the Buddha, turn one’s back on the mind, or deceive living beings.
ii. The Mouth, That Which is Spoken and That Which is Silent
When one sits, one will grow very weary. Some are distressed with disease, and some are overwhelmed with a shroud of sleepiness. Obstacles intrude inside and out, usurping one’s proper mindfulness until one is unable to expel them. One should call out the name of a single Buddha, shamefully confess, and entrust one’s life to the Buddha. The merits and virtues of this are equivalent to calling out the names of the all of the Buddhas of the Ten Directions.
How is this so?
As people have the emotions of grief, joy, gloom, and anger, so there are the voices of crying, singing, moaning, yelling, etc., and therefore they feel better4. Those that practice are also like this.
It is like one tugging on something heavier than one's own power can handle. Temporarily using nearby help, the load becomes lighter.
Those that practice are also like this. The mind is weak and is unable to expel obstacles. Upon calling upon the Buddha’s name and ‘requesting protection’, the evil influences are unable to do harm. If one does not yet thoroughly understand the Door to the Dharma6 one should become intimate with those that understand Prajna, and practice and study as they teach. One will then be able to enter into the ‘Samadhi of a Single Practice’, and face and see the Buddhas and the highest ranks of the Bodhisattvas.
Even the chanting of the sutras and the spells7 is just noise in the silence, but is it any less than worldly speech and language?
Footnotes:
1. Rope Chair: (S. Pitha) A chair strung with rope used for meditation
2. Locked legs posture: (S. Padma Asana) Known as the Lotus Position
3. The ribs need no support: From the chair (or anything else) - Endurance having been built up
4. They feel better: The voiced expression releases the emotional energy
5. Seven Places: Of the body that come into contact with air – the nasal passages, the gums, the teeth, the lips, the tongue, the throat, and the chest
6. Door to the Dharma: (S. Dharmaparyaya) The means to enlighenment, Buddhist Teaching/Practice
7. Spells: (S. Dharanis) The prayer-spell that is recited over and over. They are the all-embracing incantations that intercepts evil, embraces good and includes all teachings.
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Since July 9, 2001