Dhyāna Is for the Wisdom of Liberation

When cultivating meditative concentration, if there is an excess of non-Buddhist elements in the practice, it becomes a waste of precious cultivation time. At the time of death, one will realize that a lifetime of practice has yielded nothing, no wisdom at all, and one will still revolve in the cycle of rebirth according to karmic conditions. Many even take pride in their meditative achievements, entering states where they know nothing or experience miraculous phenomena, yet ultimately all these vanish without a trace, leaving them with nothing gained. The purpose of cultivating concentration is to calm the mind, enabling focused contemplation and observation of the Dharma, with the aspiration to realize the Dharma and attain liberating wisdom. If liberating wisdom is not attained, such meditative concentration is not worth pursuing.

The mind must maintain right mindfulness. After attaining meditative concentration, one should focus the mind on contemplating Suchness, the selflessness of the five aggregates, and the impermanence of all dharmas. When the mind dwells on the Dharma, it is right; when scattered, it is not right. Since one knows that neither the body nor the conscious mind is the self, this should be the result of contemplative observation. Observing that the mind which intends to perform all actions is not the self—this is contemplative observation. While engaged in activities, constantly ask oneself: "How could this be me? How is it not me?"—this is contemplative observation. Observation within concentration can penetrate to the manas (ego-mind), where manas participates in contemplation and resonates with it. Practicing in this way is excellent and holds the promise of realizing the Way.

If consciousness can step outside one's physical body to observe oneself, viewing from a detached perspective, this is the function of consciousness's self-verifying aspect—the reflective function of consciousness, the power of introspection, also called the power of wisdom. It clearly illuminates one's mental activities and habitual afflictions. Since it is called a "power," it possesses force: it can resolve doubts within the mind and solve problems. This is right practice. Of course, if problems are resolved, it involves the power of manas, as manas, aided by consciousness, also observes its own mental state and decides to transform itself, whereupon the tathagatagarbha facilitates the change.

Those who spend all day sitting cross-legged in meditation, no matter how they sit or how deep their concentration, still cannot observe their own mind, lack introspective awareness, and possess no power of awareness or wisdom. They still do not know the selflessness of the five aggregates, cannot give rise to the liberating wisdom of selflessness, and cannot resolve the great matter of birth and death. We should diligently practice according to the method of the Four Foundations of Mindfulness; surely great benefits will be reaped. Gradually, one will be able to observe truthfully that the functions of the five aggregates are all unreal, none being the self.

Only by stepping consciousness outside the body to observe oneself can genuine awakening occur. Merging completely with the physical body causes the loss of introspective awareness. When we need to examine our mental activities, we must also step the mind out to introspectively observe ourselves; only then can we perceive our mental activities. Finally, observe that both the observer and the observed are not the self. The mind abides in a state of equanimity, extinguishing all mental appearances within. The conclusion of selflessness and unreality must arise naturally—neither forced nor artificially imposed.