The Essence of the Heart Sutra

Section 2: How to Attain Great Wisdom through Contemplation

Next, let us explain the meaning of "contemplation" (guan). What is contemplation? Contemplation refers to contemplative practice and observation, and it also includes the meanings of reflection and pondering. The Bodhisattva Who Observes the World at Ease (Guanzi Zai Pusa) is a bodhisattva who can observe whether the Tathāgatagarbha of sentient beings is at ease and whether the conscious mind is at ease. From the seventh stage of abiding (Saptama Bhūmi), upon attaining enlightenment and realizing the mind, a bodhisattva can engage in this kind of contemplative practice. We, as Buddhist practitioners, first pass through the Ten Faiths. After perfecting the practice of the Ten Faiths, we enter the Ten Abodes, the Ten Practices, and the Ten Dedications, then proceed to the Ten Grounds, and finally reach the stage of Equal Enlightenment and the stage of Wonderful Enlightenment, totaling fifty-two stages. After realizing the mind and seeing the true nature, the bodhisattva begins to observe and contemplate the various inherent characteristics of the Tathāgatagarbha. Upon entering the grounds (Bodhisattva Bhūmis), as the bodhisattva becomes increasingly proficient in the Buddha Dharma, they can engage in deeper contemplative practices. The further they progress, the more profound and subtle the content of contemplation becomes, and their wisdom grows increasingly deep and vast.

I. The Differences in Types of Contemplation

Contemplation is broadly divided into three types: the contemplation of the Śrāvakayāna (Hīnayāna), the contemplation of the Pratyekabuddhayāna (Middle Vehicle), and the contemplation of the Mahāyāna. After attaining Buddhahood, contemplation is no longer necessary. However, during all stages of practice prior to Buddhahood, contemplation is essential. Therefore, contemplation is a very important and indispensable practice method on the path, the necessary way to attain wisdom.

The object and scope of Śrāvakayāna contemplation are the five aggregates (skandhas) and the eighteen elements (dhātus). Through contemplating the five aggregates and eighteen elements, one realizes the illusory nature of this false self, thereby severing the view of self (satkāyadṛṣṭi) and self-attachment (ātmagrāha), attaining the fruits of the Śrāvaka path from the first fruit (Srotāpanna) to the fourth fruit (Arhat), ultimately liberating the mind. The object and scope of Pratyekabuddhayāna contemplation are the twelve links of dependent origination (pratītyasamutpāda). Through contemplating, reasoning, and verifying each link of the twelvefold chain, one finally attains the fruit of Pratyekabuddhahood, thereby eliminating the ignorance of a single thought (ekaksanāvidyā) and attaining liberation.

Before Mahāyāna bodhisattvas attain enlightenment, they must extensively practice the six pāramitās outside the inner gate. After completing the practice of the six pāramitās, they engage in tranquil contemplation (dhyāna) – Chan meditation – successively passing through Chan's first barrier, second barrier, and third barrier. After a bodhisattva realizes the mind and attains the inherently free Tathāgatagarbha, they must contemplate the overall appearance of the Tathāgatagarbha's functioning and the subtle aspects of its specific operations, thereby attaining the wisdom of the general characteristics (sāmānyalakṣaṇajñāna) and the wisdom of the specific characteristics (pratiniyatapratyavekṣaṇajñāna). After contemplating and attaining the illusory-like contemplation (māyopamasamādhi) to become a bodhisattva of the Ten Abodes, they further contemplate and attain the mirage-like contemplation (marīcikopamasamādhi) and the dream-like contemplation (svapnopamasamādhi), becoming bodhisattvas of the Ten Practices and Ten Dedications. Then, possessing a portion of the wisdom of the path (mārgajñāna), they can enter the Tathāgata's family, becoming a first-ground (Pramuditā) bodhisattva. Upon entering the first ground, they again contemplate the seed functions of the Tathāgatagarbha, attaining the mirror-image-like contemplation (pratibimbopamasamādhi). After perfecting the mind on the first ground, they enter the second ground, and with each successive ground, their contemplation becomes increasingly profound and subtle until the wisdom of all modes (sarvākārajñatā) is fully perfected, culminating in complete Buddhahood, after which contemplation is no longer necessary.

II. How Bodhisattvas Practice Contemplation

Contemplation is also called meditation practice (dhyāna) or cultivation through reflection (cintāmayī prajñā). It involves deeply and subtly observing and contemplating the true and ultimate meaning of the Buddha Dharma while the mind is settled in a single state (samādhi), thereby generating wisdom. The deeper the concentration (samādhi), the deeper the wisdom attained. If bodhisattvas do not practice contemplation, their study of Buddhism becomes merely theoretical research, forever preventing them from attaining the fruits (phala), dispelling ignorance to gain the beneficial results of liberation, or transcending the cycle of birth and death to reach the other shore of Nirvāṇa. Therefore, the skill in practicing contemplation is crucial. The simultaneous cultivation of śamatha (calm abiding) and vipaśyanā (insight) can eliminate all ignorance. Otherwise, one cannot "practice the profound Prajñāpāramitā" and will only possess shallow intellectual understanding and dry or arrogant wisdom (dry and frenzied wisdom), lacking true liberating wisdom.

Beginning bodhisattvas should practice contemplation from the shallow to the deep. First, they must practice outer gate contemplation, contemplating the conventional truth (saṃvṛtisatya) of the five aggregates and eighteen elements to realize their illusory nature and sever the view of self. Next, they should absorb the correct knowledge and view of prajñā (wisdom), first theoretically understanding the inherent characteristics of the Tathāgatagarbha, understanding that the activities of the five aggregates do not depart from the functioning of the Tathāgatagarbha, and understanding that the Tathāgatagarbha covertly operates within the body, performing all activities. Then, under the guidance of a virtuous teacher (kalyāṇamitra), they enter the contemplative practices of observing the head of a thought (k'an-hua t'ou) or investigating the head of a thought (ts'an-hua t'ou), which is the stage of Chan meditation (ts'an Ch'an). When the causes, conditions, and timing are fully ripe, they can give rise to the wisdom of true reality (prajñā of bhūtatathatā), realize the reality-mind Tathāgatagarbha, and thereby attain the general characteristic wisdom of prajñā. From then on, they can enter inner gate contemplation.

Inner gate contemplation refers to the contemplation practiced by a bodhisattva after attaining enlightenment, realizing the mind, and truly entering the hall of the Buddha Dharma. It primarily involves contemplating the subtle aspects of the Tathāgatagarbha's functioning and its seed functions, contemplating how the Tathāgatagarbha operates in conjunction with the first seven consciousnesses to manifest the six dusts (objects of the senses) and all phenomena, thereby accomplishing worldly and supramundane dharmas. The deeper and more subtle the bodhisattva's contemplation becomes, the sharper and more powerful their wisdom grows, until the wisdom of all modes is fully perfected.

Bodhisattvas practicing contemplation must rely on the power of concentration (samādhi) as an auxiliary condition. Beginning bodhisattvas who wish to sever the view of self, who wish to engage in Chan meditation to realize the mind, or who wish to contemplate profound Dharma meanings, must not allow their conscious mind to scatter and grasp at objects everywhere. They should not excessively disperse their energy paying attention to unrelated worldly affairs, nor should their minds harbor excessive attachments or hindrances. They must possess sufficient corresponding concentration – access concentration (anāgamya-samādhi) up to the first dhyāna (prathama-dhyāna). Only then can the conscious mind settle in one place, abide in one place, possess strong focus, and enable the power of contemplation to penetrate deeply, giving birth to great wisdom. To sever the view of self and even realize the mind through enlightenment, one must possess at least the concentration of the desire realm access concentration. To enter the grounds and study the wisdom of the path (mārgajñāna), one must possess at least the concentration of the first dhyāna. While contemplating within concentration, one must maintain a balance between concentration and wisdom (samatha-vipaśyanā). One should not become overly focused on the state of concentration itself, otherwise one may enter deep concentration and become unable to continue contemplating and investigating.