True Samadhi Is the Equipoise of Samadhi and Prajna

True samadhi is the equal cultivation of concentration and wisdom, a state attained through genuine realization. Different methods of practice, varying levels of cultivation, depths of meditative absorption, and degrees of contemplative wisdom result in different attainments of samadhi. Any meditative concentration requiring contemplative wisdom must be supported by either the "not-yet-attained absorption" (anāgamya-samādhi) or the first dhyāna (the first meditative absorption). Contemplative practice is most effective within the first dhyāna. Without the first dhyāna, the more complete the "not-yet-attained absorption" is, the better; the closer it approximates the first dhyāna, the better. Without the "not-yet-attained absorption," contemplative practice is impossible, as the mind remains extremely coarse and superficial, unable to discern any dharmas (phenomena). Insufficient "not-yet-attained absorption" also renders contemplative practice ineffective.

In meditative states from the second dhyāna upwards, the conscious mind (mano-vijñāna) lacks discursive thought and cannot engage in contemplative investigation. One must emerge from that meditative absorption to rely on the conscious mind for contemplative thinking. The higher the level of meditative absorption attained, the better the residual concentration power after emerging, allowing for more subtle, profound, and penetrating contemplative thought. Unless the conscious mind has already transmitted the object of contemplation to the root mind (manas, the seventh consciousness), and the root mind seeks to understand it, only then can the root mind independently contemplate and investigate within the meditative states of the second dhyāna and above, free from interference. All Buddhas attained enlightenment within the fourth dhyāna; it is possible that this enlightenment occurred primarily through the independent realization of the root mind, with the conscious mind playing a minor role.

By attaining meditative absorption and mastering contemplative practice, many practitioners can find their own starting point and realize any Dharma. This is an extremely important method and path of practice, yet it remains a bottleneck difficult for modern Buddhists to break through. After the conscious mind comprehends the Buddha Dharma, it can engage in deep contemplative practice for verification. When the meaning of the Dharma resides within the root mind, it ensures that the root mind contemplates the Dharma's meaning and points of doubt. Only after thorough contemplation and penetration can one attain absolute certainty and become free from doubt regarding the Dharma. That state of mind is profoundly lighthearted and joyful; liberation is precisely like that.