True Samādhi Is the Equal Cultivation of Samādhi and Prajñā

True meditative absorption (samādhi) is the equal cultivation of Samādhi and Prajñā, possessing both concentration and wisdom; it is a state realized after actual practice. Because the methods of practice differ, the levels differ, the depth of meditative concentration differs, and the wisdom of contemplative practice (vipaśyanā-caryā) differs, the meditative absorption attained also differs. Any meditative concentration that requires the wisdom of contemplative practice must be based on preparatory concentration (anāgamya-samādhi) or first dhyāna; contemplative practice works best within first dhyāna. Without first dhyāna, the more complete the preparatory concentration, the better—the closer to first dhyāna, the better. Without preparatory concentration, contemplative practice is impossible, because the mind is very coarse and shallow and cannot discern any dharma; if preparatory concentration is insufficient, contemplative practice will also lack power.

In concentrations of the second dhyāna and above, the mind consciousness has no thoughts and cannot engage in contemplative practice and deliberation; one must emerge from meditative concentration before one can rely on the mind consciousness for contemplative practice and deliberation. The higher the meditative concentration, the better the power of concentration after emerging from it, and the more refined, deep, and penetrating the contemplative practice and deliberation. Unless the mind consciousness has already transmitted the dharma being contemplated to the manas, and the manas wants to clarify it, then within meditative concentration of the second dhyāna and above, the manas can deliberate (manasikāra) and investigate on its own, without interference. All Buddhas awakened to the Way within the fourth dhyāna—perhaps this is precisely the manas independently attaining awakening, with the mind consciousness playing little role.

With complete meditative concentration and having learned contemplative practice, many practitioners can then have a point of entry on their own and can realize any dharma. This is an extremely important method and path of practice, and also the bottleneck that modern Buddhist students find difficult to break through. After the mind consciousness understands the Buddha-dharma, it can deeply contemplate and practice to seek verification; when the meaning of the dharma reaches the manas, it can ensure that the manas deliberates on the dharma meaning and points of doubt. Only after deliberation has penetrated through can there be complete confirmation, and only then will there be no doubt about the dharma. That state of mind is very relaxed and joyful—liberation is exactly like that.