Is the Result of Contemplative Practice in Samādhi Necessarily Pratyakṣa-Pramāṇa?

When meditative observation within samadhi yields a result, this outcome may arise in one of two ways: either from the consciousness alone engaging in observation, or from the consciousness and the manas (mental faculty) jointly engaging in observation. Results arising solely from the consciousness cannot exert decisive influence. Only when the manas has also realized the observation through its own function can it exert decisive influence, leading to the emergence of samadhi characterized by balanced meditative concentration (śamatha) and wisdom (vipaśyanā). This is genuine wisdom.

Why do two different outcomes occur even when observing within the same state of samadhi? This is because the depth of samadhi varies, leading to differences in the observational wisdom of the apprehending consciousness. Samadhi has gradations of depth; for instance, there is the first dhyāna, the fully attained Access Concentration (anāgamya-samādhi), the fragmented and incomplete Access Concentration, and even more superficial levels of concentration. The duration of concentration also varies. Consequently, the wisdom derived from observation differs greatly. In shallow samadhi, especially when Access Concentration is not fully attained, the functions of the consciousness (vijñāna) predominate, relying heavily on reasoning and analysis. The deliberative function of the manas is minimal, so the conclusions reached are not direct perception (pratyakṣa). Even if Access Concentration is present, if each session is short-lived and observation remains superficial, unable to deepen, then refined observational wisdom cannot arise. The results obtained will be forced and contrived, lacking the quality of direct perception.

Samadhi is so crucial that some practitioners focus solely on cultivating it, neglecting everything else. They neither cease unwholesome actions and cultivate wholesome ones, nor strive to eliminate defilements (kleśa) and hindrances, nor actively accumulate merit (puṇya). Due to lack of merit and heavy defilements, even after ten or twenty years of practice, they still fail to attain samadhi. Conversely, those with minor defilements, who actively support the Three Jewels (Triratna) and accumulate the merit conducive to realizing the Path (darśana-mārga), find that when they cultivate samadhi, it comes naturally to them. Within a few months, their physical condition adjusts smoothly, and their meditative power increases rapidly, surpassing the progress others make in twenty or thirty years. This clearly shows that spiritual practice lies in cultivating the mind, not in the length of sitting time. If one does not cultivate the mind, if defilements are heavy and one acts willfully, if karmic obstacles increase rather than decrease, how could one possibly attain samadhi?

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