Essential Conditions for Zen Meditation

So-called Chan meditation involves contemplating, practicing, and investigating the Tathagatagarbha to realize the true suchness of Buddha-nature. The principle of Chan meditation is akin to searching for a person. To find someone, one must first recognize that person or possess their photograph, knowing their appearance in one's mind, before it becomes possible to locate them.

Secondly, one must know where to search. If the search is aimless and blind, like searching for a needle in a vast ocean, the hope of success is certainly slim. One must also clearly understand all the places where the person might appear, knowing where they might hide, where there are secret passages or mechanisms. Thirdly, one must have appropriate means of transportation, sufficient time, and travel funds. One must also possess the discernment to recognize the person; otherwise, even if encountering them face to face, one would not know them. The best and most reliable approach is to have someone who has seen that person and knows the place to guide the way; this is the fastest path. Therefore, finding a single person is no easy task, let alone realizing the true suchness of Buddha-nature, which we have fundamentally failed to recognize and understand since beginningless kalpas—this is even more difficult.

Thus, for Chan meditation, one must lay a solid foundation, ensuring all necessary conditions are met. Laying the foundation means cultivating the Six Paramitas of the Bodhisattva Path. Missing even one paramita prevents realization, and Chan meditation will lack efficacy. Comparing it to the method of searching for a person, seeking the true suchness mind, the Tathagatagarbha, also requires several steps.

First, one must understand the essential nature of Tathagatagarbha. One must study the Mahaprajnaparamita Sutras, such as the Heart Sutra and the Diamond Sutra, to establish correct knowledge and views before one can begin the search for Tathagarbha.

Secondly, one must know where Tathagatagarbha manifests. Through studying Prajnaparamita, one must comprehend that it appears within the various activities of the five aggregates, within the contact of the six sense bases with the six sense objects—manifestation occurs wherever conditions arise, conditions arise wherever manifestation occurs. Wherever false dharmas appear, there is the manifestation of Tathagatagarbha; the birth of every dharma is a union of the true and the false. The point of union between the true and the false is a crucial place for observation; this knowledge and view must be established and is extremely key.

Furthermore, since Tathagatagarbha manifests within the activities of the five aggregates, one must also clearly understand the nature of the five aggregates. The seven consciousnesses applied to the physical body constitute the five aggregates; thus, the seven consciousnesses are key, and their nature must also be clearly understood. This enables one to clearly discern the true dharma and the false dharma, so that when the true and false unite, one can find the true dharma amidst the various false dharmas of the five aggregates.

All these constitute correct knowledge and views. With correct knowledge and views, one must also possess merit and virtue, along with corresponding meditative concentration for investigation. Most importantly, one must have the guidance and assistance of a wise teacher to avoid taking wrong paths and blindly exerting effort. To possess sufficient meditative concentration, upholding precepts and practicing patience are prerequisites; one must also possess the mind of diligent cultivation. These are the general content and conditions of the Six Paramitas of the Bodhisattva Path. The specific content requires one to carefully consult the sutras, contemplate them deeply, and then put them into practice. Finally, one must await the full maturation of causes, conditions, and timing before one can discover the eighth consciousness, Tathagatagarbha, thereby realizing the mind and awakening to the Way.

Therefore, fulfilling the conditions for being a Bodhisattva is the direction in which we should strive diligently at present; it is also the starting point for practice. Cultivation cannot be rushed or forced; one must proceed step by step, one level at a time. If the strength of one's steps is insufficient, one cannot run. The mindset of seeking quick success and immediate gain must be overcome.