Section Three   The Method of Applying Effort in Chan Meditation

I. The Method of Chan Meditation is Investigation and Sustained Attention

The initial application of effort in Chan meditation employs the method of investigation (vitarka). Investigation means the conscious mind, being relatively coarse, searches for the target of the eighth consciousness. This is because the depth of meditative concentration is insufficient, and thus the power of wisdom is not yet great enough. When meditative concentration improves and the conscious mind becomes very deep and subtle, Chan meditation can transition to sustained attention (vicāra). Sustained attention is like a cat that has spotted its target, waiting motionlessly in place for the target to appear. Because the conscious mind has already discerned the general target where the eighth consciousness manifests, it can engage in very deep and subtle observation and practice, with mental activity almost ceasing. At this stage in Chan meditation, one should have a sense of direction, knowing approximately where the Tathāgatagarbha (eighth consciousness) manifests, so that the conscious mind can observe quietly like a cat waiting for a mouse, enabling deep, subtle contemplation and practice. Thus, enlightenment is not far off.

The practice of Chan meditation requires the combined functioning of the true mind and the deluded mind; both must operate simultaneously. The true mind, the eighth consciousness, cannot engage in thinking activities. It cannot differentiate mental objects (dharmas) and cannot directly participate in Chan meditation. The deluded mind, the sixth consciousness (mano-vijñāna), can think about all dharmas, differentiate the objects of the six senses, and can also cooperate with the seventh consciousness (manas) in Chan meditation. Therefore, Chan meditation is primarily conducted by the deluded mind. Because the conscious mind can correspond to and differentiate mental objects, its discriminative thinking can become extremely deep and subtle, possessing a very strong capacity for knowing. In deeper states of meditative concentration, after the conscious mind transmits what it knows to the seventh consciousness, it refrains from excessive mental interference with the deliberation of the seventh consciousness. The seventh consciousness then focuses intently on investigating and deliberating upon the information transmitted by the conscious mind, leading to realization.

Chan meditation is what is called "thought cultivation" or "investigative inquiry." Although Chan meditation by the conscious mind involves thinking, it is not mere imagination, emotional interpretation, excessive analysis, or conjecture. It requires deep, subtle investigation under the condition of sufficient meditative concentration. This is deep-level thinking that has penetrated to the seventh consciousness. This kind of thinking is very deep and subtle, with thoughts almost motionless, verging on waiting. First, one searches for the target. After finding the target where the eighth consciousness manifests, one must be like a cat waiting for a mouse, waiting to apprehend it. At this stage, it is not passive waiting; deep-level investigative inquiry is still actively proceeding within, a very secretive and meticulous probing for the subtle traces of the true mind's operation behind the deluded dharmas.

The initial stage of Chan meditation is searching or seeking, primarily done by the conscious mind. Only later comes sustained attention and waiting, where thought moves deeply and slowly. This involves the seventh consciousness; Chan meditation has reached the seventh consciousness. Some say Chan meditation must depart from the conscious mind. But if one departs from the conscious mind, there is no thinking to speak of; departing from the conscious mind means extinguishing it. Without the conscious mind, one is in the state of the "non-perception samādhi" (asaṃjñā-samāpatti) or deep, dreamless sleep. Without the conscious mind, Chan meditation is impossible. The conscious mind in the second dhyāna (meditative absorption) and above is too subtle and also cannot engage in Chan meditation. The state of concentration for Chan meditation must be well mastered to enter the optimal state for practice, ultimately leading to the realization of the mind (明心) or seeing the nature (见性).

II. Refined Contemplation is Equivalent to Chan Meditation and Śamatha-Vipaśyanā

In worldly matters, there is a saying: "Refined contemplation can lead to entering the spirit (or divine state)." Refined contemplation means deep, subtle thinking, which can then lead to attaining concentration (śamatha) and stillness (止). This is entering stillness through observation (vipaśyanā). From stillness, one can engage in deep observation; stillness and observation are held equally, supporting each other. When reading sutras, one can deeply and slowly contemplate a single sentence or a single principle, focusing all attention on that sentence, thereby eliciting meditative concentration. With the aid of this concentration, the observation, practice, and contemplation can become extremely deep and subtle. Subsequently, one can enter the "approaching concentration" (未到地定, anāgamya-samādhi) of the desire realm, then enter the first dhyāna which has both vitarka (investigation) and vicāra (sustained attention), and also enter the concentration state between the first dhyāna (with vitarka but without vicāra) and the second dhyāna. Then, by extinguishing the vitarka and vicāra within the state of "investigation without sustained attention," one can enter the second dhyāna.

Observation and practice (观行), deeply and subtly contemplating a Dharma principle, leads to quick entry into concentration, rapid improvement in concentration power, and swift understanding of principles. In the concentration of contemplation, body and mind are both joyful and full of energy. To improve concentration power, find a time free from disturbances, engage in observation, practice, and contemplation for one or two hours, and you will find that concentration (śamatha) and wisdom (prajñā) arise together, with body and mind peaceful and stable. If one truly cannot cultivate concentration or engage in deep, subtle contemplation and practice, it is because merit (福德, puṇya) is still insufficient. If merit is severely deficient, one will stagnate without progress. To increase merit, one must frequently make great vows, consider others more, harbor less selfishness and arrogance, and reduce mental defilements (性障), thereby increasing merit.

The general direction of the deeply contemplated Dharma principles should be the same for everyone. However, the specific Dharma principles each person faces are not identical; each has their own currently unresolved doubts. Hold this doubt deeply suspended in the heart, contemplate and observe it, with every thought focused on this doubt, single-mindedly and undistracted – this is concentration. With this concentration, further deep and subtle contemplation will gradually resolve the doubt.

As long as we cultivate sufficient merit, cultivating concentration is not difficult, and cultivating all dharmas is also not difficult. If we can generate our pure, great vows, the accumulation of merit will be swift. If mental defilements and afflictions can be subdued, the accumulation of merit will also be rapid. Thus, the supportive power of Buddhas and Bodhisattvas will be great, and our progress on the path will be swift. Everyone should not constantly think only of "I," readily bringing forth "I," or highlighting and asserting oneself when encountering situations. Doing so greatly diminishes the supportive power of Buddhas and Bodhisattvas. This is because such a person is of little use to Buddhism and sentient beings; even if supported, they still act for themselves, thinking only of personal benefit. To such a person, the power of Buddhas and Bodhisattvas cannot connect.

Those whose concentration power is not yet well-cultivated should frequently examine whether their merit is sufficient, whether their mental defilements and afflictions have lessened, whether there are still many objects of craving in their hearts, many people and things they are attached to, many matters they worry about, whether they cannot let go of many worldly affairs in daily life, and whether their minds are constantly filled with worldly dharmas, lacking peace. They should also examine whether their vow-power is insufficient, merely drifting along with circumstances without direction or goal. After identifying these shortcomings, they should find ways to remedy the deficiencies and strive to eliminate their mental defilements and afflictions. If, after examination, they still cannot overcome them, they should recite the Śūraṅgama Mantra more often, relying on the Buddhas, Bodhisattvas, and Dharma protectors to support them.

Our current practice goal is to subdue our own mental defilements and afflictions, to frequently examine ourselves, find our own shortcomings, and cultivate ourselves. We should live together harmoniously, be careful with our words to avoid hurting others. If others make mistakes, try to skillfully and expediently help them. If others are not at fault, criticizing or blaming them will cause us to lose merit; while it may benefit the other, we ourselves will bear part of the karmic burden. Our merit is lost in every unintentional moment, often without our awareness. Always striving to have the upper hand, to have the last word, harboring heavy selfishness and arrogance – this damages our own merit. Humility, gentleness, and peace are blessings. Strive to subdue oneself; although subduing oneself is very difficult, it must be done. Those with great merit have slight afflictions and slight arrogance. Those who know they harbor many unwholesome thoughts are people with self-awareness. Among the fifty-one mental factors (心所法), unwholesome dharmas far outnumber wholesome ones. Therefore, no one should consider themselves very good, nor be overly confident that everything about them is good and right; this prevents further progress.

III. Methods of Entering the Path Through Principle and Practice

"Externally sever all conditions, internally have no panting (restlessness), the mind like a wall – one can enter the Path." This is a saying of Bodhidharma. This sentence can be interpreted in two ways. The first describes a state of concentration within practice. The other implicitly points to the supreme meaning (第一义谛, paramārtha-satya). From the perspective of the supreme meaning, the true suchness principle, the Tathāgatagarbha, has no external or internal; it does not grasp at any dharma. It does not differentiate any sense objects, does not know the good, evil, right, or wrong of any state. Therefore, it has no thoughts, no thinking, no knowledge, no views. Consequently, no external dharmas can enter the mind, and no thoughts, viewpoints, or understandings emerge from within the mind. The mind of the Tathāgatagarbha is like a wall, impervious inside and out, with no distinction of inside and out. Having understood such characteristics of the Tathāgatagarbha, one can then investigate it and realize it, thereafter entering the Path. This is entering the Path through principle (理修).

On the other hand, there is entering the Path through practice (事修). Practice means cultivating concentration, then within that concentration, engaging in Chan meditation to realize the Tathāgatagarbha. This concentration can be the first dhyāna of the form realm or the "approaching concentration" (未到地定) of the desire realm before the first dhyāna. Upon attaining this concentration, with mental focus gathered, one can engage in Chan meditation, investigate a huatou (話頭, critical phrase), and upon penetrating it, attain enlightenment. Specifically, cultivate concentration until one no longer grasps at external objects of form, sound, smell, taste, or touch, and the mind no longer grasps at other mental objects, refraining from deluded thinking, recollection, or scattered thoughts. Cultivate the mind to be like a wall, impervious to greed, hatred, delusion, and irrelevant objects of the six senses, able to focus on a single dharma, contemplating and investigating the dharma of true suchness, the dharma of the Tathāgatagarbha, investigating a kōan or a huatou. When the causes and conditions are ripe, one will find the answer, understand the Dharma principle, and realize the true suchness mind essence.

Huatou can be: "Who is dragging this corpse?" "Who is reciting the Buddha's name?" "Who is eating?" "Who is walking?" One can also contemplate and investigate a sentence from a sutra, such as the Buddha's statement in the Laṅkāvatāra Sūtra: "Like a wooden puppet, when the mechanism is triggered, appearances arise." This sentence can test whether a practitioner has truly realized the Way and whether the realization is correct or not. If the realization is wrong, the meaning of this sentence cannot be understood, nor can one understand the meaning of the Bodhisattva's statement, "Every step, lifting and placing the foot, comes from the place of practice (道場)," which is a sentence from the Vimalakīrti Nirdeśa Sūtra. There are many huatou; the one that best fits one's own capacity is best. In summary, this kind of concentration is difficult to cultivate in the present age. During the Tang and Song dynasties, the vast majority of people possessed this concentration, so enlightenment was swift.

Chan meditation is not necessarily done only while sitting; it can be done while walking, standing, sitting, or lying down, anytime, anywhere. With the mind focused and undistracted, one can awaken upon encountering conditions or objects at any time. From ancient times to the present, the vast majority of enlightened Patriarchs did not attain enlightenment while sitting; it is also difficult to awaken while sitting. Some awakened upon hearing someone say a sentence; some awakened upon hearing a sound; some upon seeing a form; some upon smelling a fragrance. They had all meditated to a certain degree, and a chance trigger inspired their enlightenment. Many also awakened upon hearing their master's explanation; some awakened because their master struck them, hit them with a stick, or shouted at them. Each person's cause for awakening seems different. Chan meditation also requires cultivation to a certain level before one can engage in it. If concentration power is insufficient, one should not force it; forced investigation is of no benefit. Only when concentration power has reached the "approaching concentration" of the desire realm, and the mind can refrain from scattered thoughts while walking, standing, sitting, or lying down, able to focus on a single object, is it the best time for Chan meditation. At this point, engaging in Chan meditation can give rise to the "doubt sensation" (疑情); resolving this doubt sensation leads swiftly to realization of the mind and enlightenment.

IV. The Direction of Chan Meditation

The direction of Chan meditation should be, within all activities of the five aggregates (五阴, skandhas) – walking, standing, sitting, lying down – at the moment each dharma arises, to investigate what its essence truly is. It is said that the five aggregates are illusory. Since they are illusory, why do they appear? The aggregate of volitional formations (行阴, saṃskāra) in walking, standing, sitting, and lying down are all illusory transformations. How exactly are they transformed? Who transforms these appearances? When sitting in meditation, is there a person sitting? Who is sitting? The eighth consciousness, Tathāgatagarbha, does not sit. The seventh consciousness, manas, does not sit. The conscious mind does not sit. The first five consciousnesses do not sit. The body, without a conscious mind, cannot sit. So let us consider: Is there a person sitting? Who is sitting? How is this dharma of sitting formed? This is Chan meditation. Penetrating this leads to enlightenment.

When we speak, we should contemplate: Who is speaking? Is there a speaker? How is this dharma of speaking formed? The eighth consciousness, Tathāgatagarbha, does not speak. The seventh consciousness, manas, does not speak. The conscious mind does not speak. The first five consciousnesses do not speak. The tongue, without a conscious mind, cannot speak; otherwise, a corpse could speak. Ultimately, who is speaking? And how does speaking occur? How is language formed? This is Chan meditation. Penetrating this leads to enlightenment. Who is truly reciting the Buddha's name? Who is truly reading the sutra? One should give rise to the doubt sensation regarding all matters. When causes and conditions ripen, the doubt sensation can be resolved, dispelling confusion and attaining enlightenment.

V. The Relationship Between Intuition and Chan Meditation

The final state of investigation in Chan meditation is a state of "investigation and sustained attention" (寻伺, vitarka-vicāra) without the mark of language or words. This means it has penetrated to the seventh consciousness, and the seventh consciousness participates in the investigative activity. Intuition is precisely the functional role of the seventh consciousness; it is the perceiving nature of the seventh consciousness, its perception. It is difficult to express in language because the seventh consciousness does not correspond to language. The intuitive function of the seventh consciousness is significant and relatively accurate; many people trust their intuition.

All questions in the mind belong to mental objects (法尘). When the Tathāgatagarbha manifests mental objects, the seventh consciousness contacts and perceives them first, producing awareness. Some mental objects the seventh consciousness can roughly understand, though not in detail or specificity. Then the seventh consciousness directs the conscious mind to contact the mental objects again, carefully observing and analyzing the problem. Sometimes the conscious mind must begin its thinking and analysis according to the direction perceived by the seventh consciousness, finally clarifying the issue. Often, when the conscious mind thinks along the direction of the seventh consciousness's intuition, problems are solved quickly and relatively accurately.

Chan meditation and investigation involve the conscious mind and the seventh consciousness cooperating to clarify a problem. The conscious mind needs the intuitive function of the seventh consciousness to cooperate. The seventh consciousness needs the logical thinking and analytical data from the conscious mind. Using this data, the seventh consciousness then perceives and verifies, thereby settling the issue.

Maintaining that intuitive perception continuously is both concentration and investigative activity, having penetrated to the seventh consciousness. Most people have this experience but do not understand it or know how to utilize it. In deep investigation, one does not employ conscious thinking or analysis; rather, the seventh consciousness is secretly and deeply deliberating. It cannot express itself and does not correspond to words or language. The conscious mind lightly cooperates, with the seventh consciousness being primary – this is the state of investigation. When the conscious mind is primary, it is a state of thinking and analysis, which is shallower than the state of investigation. This is the preliminary expedient for Chan meditation; the state of investigation can only appear subsequently.