Cultivating Dynamic Samādhi through Śūraṅgama

Question: Using vigilant awareness to cultivate meditative concentration amidst activity is indeed a skillful means. However, most people find it difficult to sustain this vigilant awareness for long. This disciple's experience is that one can use vigilant awareness as an entry point, then prevent verbal thoughts from arising in the mind, watch over it, maintain it, and gradually train. Over time, the duration of vigilant awareness will lengthen. Isn't this essentially observing the critical phrase (kan huatou)?

Answer: This state is precisely the state free of verbal thoughts. Initially, one enters it for shorter periods. Through continuous training, one can prolong the duration, deepen the concentration, and thus the investigation becomes more effective.

This state is not merely similar to observing the critical phrase; it actually is investigating the critical phrase (can huatou). Investigation involves the function of the mental faculty (manas) with its deliberative nature. The conscious mind (consciousness) engages in less analysis, or none at all, cooperating with the deliberation of the mental faculty. The task of deliberation is shifted onto the shoulders of the mental faculty, letting it bear some of the load. Then, when the appropriate causes, conditions, and timing converge, the mental faculty and consciousness simultaneously realize the Dharma. If it is not like this—if the conscious mind first thinks and analyzes, then hands it over to the mental faculty—the mental faculty may not necessarily acknowledge or accept it. In a short period, the mental faculty absolutely cannot acknowledge or accept it. This is because it is not the mental faculty's direct perception (pratyakṣa pramāṇa) that cognizes it, nor has the conscious mind presented all the evidence; it is also not complete direct perception. Therefore, the mental faculty does not correspond with it, and thus one cannot realize the Dharma.

Although the mental faculty's wisdom is not strong—much lower than that of the conscious mind—it is the sovereign consciousness (the master). All dharmas are decided by the mental faculty; it makes the decisions. Nothing counts unless it nods in agreement. It is like the head of a household: although their wisdom might be somewhat lower than other family members, all family matters are decided by this person. To get this person to acknowledge and decide on a matter, one must use various persuasive reasons and evidence to convince them. Once they are convinced, they can make the decision. The best method is to let them personally understand the matter, be present on the scene, and see it with their own eyes. Faced with the facts, they see it directly, believe it immediately, and then readily make the choice, decide, and acknowledge the matter.