The Process of Contemplative Practice Is the Process of Simultaneously Cultivating Samādhi and Prajñā

What is contemplation? Contemplation is the observation and examination of dharmas (phenomena), followed by making a judgment and arriving at a conclusion. If this process is complete, it begins with consciousness initiating the contemplation, gradually deepening as mental focus becomes unified, leading to the emergence of meditative concentration (dhyāna). At this stage, it is only a preliminary contemplation, relatively superficial and coarse. If a conclusion arises, it is a coarse conclusion of consciousness, insufficiently refined, and doubts remain unresolved within the mind—these are the doubts of manas (the mental faculty), meaning manas does not yet understand or accept this conclusion. Advancing further in contemplation, as mental focus becomes increasingly unified and meditative concentration deepens, the functioning of consciousness diminishes while the contemplative discerning function of manas grows stronger. Ultimately, when the wisdom of manas becomes sufficient to make judgments, it arrives at a conclusion that is true and in accordance with principle. Only then are doubts truly eradicated, and the dharma is realized. This is the result of consciousness and manas cooperating in contemplation together.

Contemplating the Four Foundations of Mindfulness (cattāro satipaṭṭhānā), one first practices contemplating the body as impure. Contemplating the body begins with observing the breath. The specifics of how to contemplate are explained in the Buddhist scriptures. By faithfully following the prescribed steps of contemplation one by one, one can accurately observe the condition of the breath and the body faculty. For example, while currently inhaling, one knows where the breath enters, observes that the air enters through the nostrils, passes through the nasal cavity into the lungs, and then into the dantian (lower abdomen). Inhalation is generally such a process. While exhaling, one observes where the breath moves from and to, where it exits, whether the breath is long or short, cold or warm, and what the bodily sensations are—all must be clearly observed. When the mind is clear and bright, one will know whether the breath is deep or shallow, long or short, where the breath has reached, where blockages exist, and how the breath is exhaled. This is contemplation, the preliminary stage primarily dominated by consciousness.

During the process of contemplation, unified mental focus brings about concentration (samādhi), because all energy is concentrated on observing the breath, no longer attending to or pondering other issues. With no distracting thoughts in the mind, the mind becomes settled. After attaining concentration, one must still maintain contemplation, preserving within the mind the knowing of the breath. Regarding the dharma currently being contemplated, the inner mind must maintain knowing. If one cannot know clearly, it indicates the mind is scattered or dull. Knowing represents wisdom; with this knowing, one can gradually give rise to the wisdom that eradicates the view of self (satkāya-dṛṣṭi).

Simultaneous with knowing, there is concentration; when the inner mind is very clear, there is wisdom. With concentration and wisdom equally maintained, the wisdom of emptiness (śūnyatā) will manifest. When contemplation reaches a certain level, one can recognize that the breath is impermanent, arising and ceasing, and the body is impermanent, arising and ceasing—thus wisdom is born. This is the wisdom of manas. The wisdom of consciousness already knew that the breath and body are impermanent, arising and ceasing—this was known during the study of the Dharma. But that knowing does not play a decisive role. Only the knowing of manas at the culmination of contemplation can play the decisive role; it is true wisdom. As long as the inner mind maintains knowing, with persistent practice over time, wisdom arises, and one can perceive the true reality of the dharma. This knowing transforms from the knowing of ignorance (avidyā) into the knowing of clarity (vidyā).