"Selections from the Sutra on the Discernment of Karmic Retribution of Good and Evil"

If one studies the contemplation of true suchness, they should contemplate that the intrinsic nature of mind is neither born nor extinguished, not abiding in seeing, hearing, sensing, or knowing, forever free from all conceptual thoughts of discrimination. Gradually, they will transcend the meditative states of boundless space, boundless consciousness, nothingness, and neither perception nor non-perception, attaining a semblance of emptiness samādhi. When this semblance of emptiness samādhi is attained, the coarse manifestations of consciousness, perception, feeling, and volition cease to arise.

From this point onward, through diligent cultivation guarded and nurtured by the great compassion of virtuous mentors, they will be free from all obstacles, persevere diligently without cessation, and progressively enter the samādhi of mental quiescence. Having attained this samādhi, they will further enter the single-practice samādhi. Upon entering this single-practice samādhi, they will perceive countless Buddhas, arouse a profoundly vast bodhisattva resolve, and abide in the stage of unwavering faith.

Explanation: If one who studies the contemplation of true suchness contemplates that the original nature of mind neither arises nor ceases, does not dwell in seeing, hearing, sensing, or knowing, and remains without seeing, hearing, sensing, or knowing regarding worldly phenomena, forever transcending all thoughts of discriminating realms—after recognizing this true nature of mind, the mental activities of the seventh consciousness gradually become purified and empty, meditation deepens progressively, and one enters the non-Buddhist meditative states beyond the fourth dhyāna: the absorption of boundless space, the absorption of boundless consciousness, the absorption of nothingness, and the absorption of neither perception nor non-perception, thereby attaining a semblance of emptiness samādhi.

The semblance of emptiness samādhi is primarily characterized by meditative concentration, lacking the wisdom that realizes the true emptiness of suchness. It is a state of concentration attained through the consciousness’s understanding of emptiness, where the mind becomes pure and still, suppressing the manas (ego-mind) without actually emptying it; it is an emptiness recognized solely by consciousness. This is also a form of samādhi, possessing both concentration and wisdom, though the wisdom is still insufficient. Thus, only the coarse discrimination of the aggregates of feeling, perception, and mental formations within consciousness cease to manifest, while subtle discriminations of the feeling, perception, and mental formations aggregates continue to arise incessantly.

After cultivating to this state, virtuous mentors and all Buddhas and bodhisattvas will protect one both visibly and invisibly, fostering the growth and nourishment of one’s wholesome roots. This enables one’s practice to avoid obstruction by karmic hindrances, allowing diligent cultivation to continue without interruption or abandonment.

Persisting diligently thereafter, one gradually enters true emptiness, beholding that utterly quiescent mind, thereby attaining the samādhi of mental quiescence. Building upon the semblance of emptiness samādhi, through continued profound contemplation and investigation, wisdom further strengthens, the insight into the emptiness-nature of mind deepens and becomes more thorough, the manas is successfully influenced, the mind becomes empty and still, and subsequently the samādhi of mental quiescence arises, accompanied by the perfection of prajñā wisdom.

Having attained the samādhi of mental quiescence, one enters the single-practice samādhi, where thought after thought, moment by moment, everywhere, one perceives the self-nature Buddha and sees all Buddhas of the ten directions—that is, one perceives the tathāgatagarbha of all sentient beings and comprehends its functioning through their five aggregates. Thus, one arouses a profound and vast bodhisattva conduct, abiding in the steadfast stage of unwavering faith in the Three Jewels without regression. If one enters the single-practice samādhi through Buddha-mindfulness, in terms of appearance, one will see all Buddhas of the ten directions standing before oneself—this is a private vision, unseen by others, perceivable only by oneself while dwelling in profound samādhi. Walking, standing, sitting, or lying down, one remains in meditative concentration, clearly understanding the fundamental mind, possessing prajñā wisdom.

To realize the Way and awaken to the mind, one must pass through these three samādhis. Without meditative concentration, it is impossible to awaken to the mind and attain realization; even the first level of samādhi will not arise. If the coarse discriminations of consciousness remain unsevered, the mind remains restless and clinging, unable to subdue the manas, it will not correspond even to the semblance of emptiness. Yet many, without having cultivated to the first level of the semblance of emptiness samādhi, consider themselves awakened—truly misleading themselves.