Buddha Remembrance Samādhi Is Achieved by the Mental Faculty

The true Buddha-recitation samadhi is achieved when the sixth consciousness (mano-vijñāna) thoroughly permeates and guides the seventh consciousness (manas) in reciting the Buddha's name, resulting in a state of samadhi where every thought arising from the manas is of the Buddha. It is the realm of realizing the Buddha of the original mind, the unification of concentration (śamatha) and wisdom (prajñā), possessing both stillness and insight. Throughout the entire practice process, the sixth consciousness guides the manas, shifting from contemplating the form of the Buddha or Bodhisattva to contemplating the true Suchness (tathatā) of the Buddha or Bodhisattva. Ultimately, the manas achieves the Suchness samadhi, where the sixth consciousness ceases deliberate recitation while the manas continues its recitation naturally. Profound meditative absorption (dhyāna) arises, followed by the birth of wisdom, thereby realizing the self-nature of Suchness.

The meditative absorption within this process combines stillness and activity, without neglecting either aspect. Initially, practicing during seated meditation is easier, as the mind quiets down quickly. Once proficiency is attained in stillness, it becomes easier to maintain stability during activity, fostering greater single-mindedness, because stillness nurtures activity. While integrating stillness and activity, one can recite the Buddha's name with single-mindedness. After developing the power of concentration (samādhi-bala), when some measure of prajñā wisdom is attained, one can then investigate the question, "Who is reciting the Buddha's name?" This necessitates a turning point: incorporating the illumination of wisdom into the meditative absorption, also known as contemplative practice (guanxing). The mental focus shifts from recitation to doubt, a deep and singular doubt without other thoughts. One day, this doubt will break open, resolving the question of who is reciting the Buddha's name.

Many people are unwilling or unable to exert such arduous effort. A few individuals seek shortcuts, attempting cleverness by mentally analyzing and reasoning. They may end up speculating, "Isn't the one reciting the Buddha's name just that?" No matter how much they speculate, "that thing" is everywhere, present in all dharmas; the Buddha has already openly declared it. You say the reciter is "that," yet in reality, Buddha-recitation involves the combined functioning of all eight consciousnesses, encompassing both true and false aspects—how can it simply be "that"? Some reason, "Amidst walking, standing, sitting, and lying down, it is 'that'; I have investigated it and attained enlightenment."

But without which consciousness could you perform walking, standing, sitting, and lying down? Mistaking the combined functioning of the eight consciousnesses for the exclusive functioning of the eighth consciousness alone is a clear case of ordinary (prithagjana) view, not the true insight (mingxin) realization of Chan. Nowadays, so-called "enlightenment" is almost universally of this kind; nearly one hundred percent of such "enlightenment" is actually a misunderstanding (wu)—a self-deception. After deceiving oneself, afflictions (kleśa) grow increasingly intense, self-conceit (asmimāna) becomes increasingly prominent, and greed, hatred, and delusion manifest without restraint because two "selves" have emerged—this outcome is inevitable. In contrast, one who truly awakens has eradicated the view of self (satkāya-dṛṣṭi), bows their head, experiences physical and mental lightness and ease (praśrabdhi), finds afflictions diminished, concentration and wisdom increased, and the mind empty and non-active (anabhisaṃskāra).

Therefore, to genuinely awaken and be responsible to oneself, one must apply genuine effort, engage in true investigation and deep inquiry, avoiding opportunism and the desire to show off.