Is Chan Meditation the Only Way to Attain Enlightenment?

Realizing the mind and perceiving the inherent nature is a minor goal and also a starting point on the path to Buddhahood. The cultivation and realization of the Buddha Way begin with the first step of severing the view of self in the Hinayana tradition, followed by the second step of realizing the mind and perceiving the inherent nature in the Mahayana tradition. Subsequent steps progressively deepen, bringing one closer to Buddhahood, with the final destination being the attainment of Anuttara-samyak-sambodhi.

Throughout the entire cultivation process, whether it is the initial severing of the view of self and realizing the mind and perceiving the inherent nature, the cultivation and realization of Bodhisattvas at various stages (bhūmis), or the final seeing the Way at the Buddha stage, all are achievements of wisdom at different levels. These achievements of wisdom at various levels cannot be separated from contemplation and investigation at corresponding levels. Only contemplation and investigation can eradicate ignorance, realize the truth, and comprehend the reality of both the mundane and supramundane worlds. This is the sole path to attaining wisdom. However, the level of dharmas contemplated and investigated differs across various stages of practice, though the methods and approaches are the same. Of course, this wisdom is not merely the wisdom of the conscious mind (mano-vijñāna); it is primarily the wisdom of the mental faculty (manas), with the wisdom of manas acting as the master and main thread. The conscious mind closely follows, and the two advance together. After three major transformations of consciousness into wisdom, the wisdom of the first five consciousnesses is ultimately sublimated and transformed, the eighth consciousness (ālaya-vijñāna) is transformed into the Great Perfect Mirror Wisdom, and when all four wisdoms are perfectly luminous, sentient beings become the Most Venerable of the Three Realms, ascending to the throne of Buddhahood.

Furthermore, contemplation and investigation at different levels are all accomplished within corresponding levels of meditative concentration (dhyāna). Without meditative concentration, contemplation and investigation are impossible, let alone the attainment of samādhi or seeing the Way. Meditative concentration is an essential and unavoidable path for seeing the Way; it cannot be evaded. Learning Buddhism or the Dharma without meditative concentration is unrelated to actual cultivation; it belongs to the stage of studying the map, not yet possessing the conditions to embark on the journey, let alone reach the destination.

Meditative concentration is the cohesive power of the mind. When the mind is unified and undistracted, mental power can coalesce, forming the strength to break through all obstacles and difficulties, allowing the wisdom of manas and the conscious mind to emerge. This peels away the dark clouds of the five aggregates (skandhas), revealing the sun of true suchness (tathatā). From then on, the mind-ground becomes clear and enlightened, and ignorance gradually diminishes. If the mind is scattered and clinging, there is no meditative concentration, and no cohesive power can form for contemplation and investigation. Therefore, it is essential to uphold precepts (śīla) to regulate the activities of the mind, ensuring the mind does not transgress boundaries or cling to worldly dharmas, and to follow the Great Path of Bodhi. Then, concentration (samādhi) and wisdom (prajñā) will be fully present. The true fire of samādhi burns up the firewood of ignorance and afflictions, the true water of samādhi moistens the field of the foolish mind, the true wind of samādhi scatters the floating clouds of the world, and the true earth of samādhi gives rise to immeasurable blessings, wisdom, and merits. With these immeasurable blessings, wisdom, and merits, one gradually ascends to the summit, reaching the sacred city of the Buddha stage, the place where all hopes converge.

Therefore, precepts (śīla), concentration (samādhi), and wisdom (prajñā) are the three non-outflow studies (triśikṣā) for cultivating the Buddha Way. If the mind has outflows, these three studies are deficient, and one must still diligently strive towards perfection. Thus, it can be understood that realizing the mind and perceiving the inherent nature can only be achieved through the single method of investigating Chan (Zen). 'Investigating' (can) refers to contemplation and investigation, while 'Chan' (chan) refers to the true suchness Buddha-nature of Mahayana. Śīla, samādhi, and prajñā permeate the entire process of investigating Chan. If one learns the method of investigating Chan and contemplation in this life, cultivating the skill of contemplation, then in future lives one may spontaneously understand without a teacher, naturally uphold the precepts, know how to cultivate concentration, and naturally apply contemplation and investigation. Then, seeing the Way can be expected and awaited. From the cultivation of the Twenty-Five Saints' Perfect Penetration Methods in the Śūraṅgama Sūtra, and from the Fifty-Three Visits of Sudhana (Śrīmālā) in the Avataṃsaka Sūtra, we can observe that from the initial severing of the view of self to the wisdom achievements of an Equal Enlightenment Bodhisattva (samyaksaṃbuddha), all are manifestations of the three non-outflow studies of śīla, samādhi, and prajñā. All employ the skill of contemplation and investigation, and all involve the arising of different samādhi states. Therefore, let us follow the direction of the sages' cultivation, tread upon their footprints, and courageously and steadfastly advance towards the sacred city!