Samatha-Vipassana is Samādhi and Prajñā

Śamatha is concentration, vipaśyanā is wisdom. Cultivation entails the simultaneous practice of both śamatha and vipaśyanā, maintaining an equal balance of concentration and wisdom. Śamatha involves fixing the mind upon a single object, focusing on one dharma without wavering. Vipaśyanā entails observing, contemplating, investigating, and reflecting upon that single object of focus. Śamatha and vipaśyanā are interconnected and mutually supportive. Without śamatha, vipaśyanā is impossible; without vipaśyanā, wisdom cannot arise. Simultaneously, vipaśyanā can also generate concentration and lead to 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 dharmas. This enables one to relinquish unnecessary worldly dharmas, eliminate distractions from other temporarily useless miscellaneous affairs, and choose the most important tasks to focus on. Once discernment is achieved, the mind can settle upon one point. Wisdom is the result of consciousness, through profound and subtle contemplation, becoming able to understand principles. This process further influences and convinces the mental faculty (manas).

Both śamatha and vipaśyanā involve cultivating the seven consciousnesses, directing them to concentrate on a single object. When the mental consciousness (mano-vijñāna) cognizes only one object, with focused energy and undivided attention, it can contemplate a matter thoroughly, understand the hidden principles within, and thereby attain the wisdom of the Dharma. The wisdom arising from vipaśyanā leading to concentration means that after the mental consciousness comprehends the principles, it influences the mental faculty, persuading it not to cling to worldly dharmas, thus avoiding the scattering of the mental consciousness. Whether practicing śamatha or vipaśyanā, the effort is applied to the seven consciousnesses, causing them to focus on a single object, allowing the mental consciousness to cognize only one object. With concentrated energy, contemplation becomes penetrating, enabling one to understand the true essence within and attain genuine wisdom. Although the seventh consciousness (manas) cannot exclusively focus on a single object, it can nevertheless reduce its grasping, lessen its volition and deliberation, and gradually incline towards concentration. Only then can the mental consciousness attain concentration and achieve śamatha. Otherwise, if the mental faculty grasps everywhere, the mental consciousness can never settle upon one point, no matter what.

Concentration is the foundation and prerequisite for enlightenment. Among the Six Pāramitās of a Bodhisattva and the Threefold Training of a Bodhisattva, concentration is one of them, highlighting the importance of cultivating concentration. Without 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—access concentration (ānāgamya-samādhi or "not-yet-attained" 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 can become unified. Contemplation becomes both profound and subtle, enabling one to penetrate the principles of the Dharma thoroughly. Only then is there the possibility of breaking through and attaining enlightenment.

Because 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 has only concentration without the wisdom of liberation, at best one can be reborn in the heavens to enjoy blessings, but when the blessings are exhausted, one will still fall into the three lower realms to suffer. Therefore, it is essential to maintain an equal balance of concentration and wisdom; one must not cultivate them unevenly.

Practicing śamatha and vipaśyanā simultaneously, cultivating concentration and wisdom equally, one studying the Buddha Dharma will surely achieve results. Those with wisdom but without concentration possess wild wisdom. Those with wild wisdom may lack virtue; their views may not be genuine or reliable, and their afflictions ultimately cannot be subdued; hence, it is said they may lack virtue. Those with concentration but without wisdom are foolishly stubborn; the foolishly stubborn lack understanding and possess no path. Those with both concentration and wisdom will certainly attain liberation and gain true Dharma benefits; they are the great heroes within the Buddha Dharma.