Section 3: Śamatha and Vipaśyanā Are Concentration and Wisdom

Śamatha is concentration; vipaśyanā is wisdom. Cultivation requires the simultaneous cultivation of śamatha and vipaśyanā, maintaining an equal balance of concentration and wisdom. Śamatha involves fixing the mind upon a single state, focusing on one object without wavering. Vipaśyanā involves observing, contemplating, investigating, and pondering the chosen object. Śamatha and vipaśyanā are interconnected and mutually supportive. Without śamatha, vipaśyanā is impossible; without vipaśyanā, wisdom cannot arise. Simultaneously, vipaśyanā can also give rise to concentration, achieving śamatha. The two complement each other. Without wisdom, one cannot attain concentration; without concentration, wisdom cannot arise.

When wisdom is present, one gains discernment regarding the Dharma. One can then relinquish unnecessary worldly dharmas, eliminate distractions from other temporarily useless miscellaneous affairs, and choose the most important tasks to undertake. Once discernment is achieved, the mind can settle upon a single point. Wisdom is the result of consciousness, through deep and subtle contemplation, gaining clarity about principles, and during this process of deep and subtle contemplation, it further influences and persuades the manas (the mental faculty).

Both śamatha and vipaśyanā involve the cultivation of the seven consciousnesses. By causing the seven consciousnesses to focus on a single object, and allowing the conscious mind (mano-vijñāna) to perceive only that one object, concentration is achieved, and the mind becomes undistracted. This allows problems to be contemplated thoroughly, revealing the hidden principles within, thereby attaining the wisdom of the Buddha Dharma. Wisdom arising from vipaśyanā leading to concentration means that after consciousness comprehends the principles, it then influences the manas, persuading it to relinquish attachment to worldly dharmas, thereby avoiding the scattering of consciousness.

Whether practicing śamatha or vipaśyanā, the effort is applied to the seven consciousnesses, causing them to focus on a single object, allowing the conscious mind to perceive only that one object. With concentrated effort, contemplation becomes penetrating, enabling one to comprehend the true meaning within and attain genuine wisdom. Although the seventh consciousness (manas) cannot exclusively focus on a single object, it can nevertheless reduce its grasping and wandering, lessen its volition and deliberation, and gradually approach concentration. Only then can consciousness attain concentration and achieve śamatha. Otherwise, if the manas grasps at everything, consciousness can never settle upon one point, no matter what.

Concentration is the foundation and prerequisite for enlightenment. Among the Six Pāramitās of the Bodhisattva and the Three Supreme Trainings (triśikṣā), concentration is one, highlighting its importance. Without the power of concentration, vipaśyanā is impossible. With shallow concentration, vipaśyanā cannot be deep or meticulous, and wisdom cannot be developed. If one can cultivate the highest concentration of the desire realm—the anāgamya-samādhi (access concentration)—then vipaśyanā becomes effective. This is a concentration preceding the first dhyāna of the form realm. With this concentration, whether practicing Chan meditation, investigating a Dharma principle, or contemplating the emptiness of the five aggregates, the mind becomes unified. Contemplation becomes both profound and subtle, allowing the Dharma principles to be penetrated through contemplation. Only then is there the possibility of breaking through and attaining enlightenment. The result and purpose of cultivation is to develop wisdom. Only with wisdom can one transcend the cycle of birth and death, attain liberation, and achieve Buddhahood. Realizing the Way and attaining wisdom is more precious and important than any state of concentration. If one possesses only concentration but lacks the wisdom of liberation, at best one may be reborn in a heaven to enjoy blessings, but once the blessings are exhausted, one will still fall into the three lower realms to suffer. Therefore, concentration and wisdom must be equally maintained; one must not cultivate them unevenly.

Simultaneously cultivating śamatha and vipaśyanā, equally developing concentration and wisdom, ensures accomplishment in learning the Buddha Dharma. One with wisdom but no concentration possesses reckless wisdom. Those with reckless wisdom may not have virtue; their views may not be true or reliable, and their afflictions ultimately cannot be subdued; therefore, they may lack virtue. One with concentration but no wisdom is stubbornly ignorant; the obstinately ignorant lack the Way. One with both concentration and wisdom will certainly realize liberation, attain true benefit from the Dharma, and is a true hero within the Buddha Dharma.