The Method of Chan Practice: Initial Application and Sustained Examination (Vitarka-Vicāra)

At the very beginning of Chan investigation, the practice employs vitarka (initial application). Vitarka means the mind consciousness rather coarsely searching for the target of the eighth consciousness; because the power of meditative concentration is not deep enough, the power of wisdom is likewise not great enough. When the power of concentration is good and the mind consciousness is very deep and subtle, Chan investigation can turn into vicāra (sustained examination). Vicāra is like a cat that has spotted its target and stays motionless in place, waiting for the target to appear. Because the mind consciousness has already discovered the general location where the eighth consciousness will appear, it can carry out very deep and subtle contemplative practice (vipaśyanā-caryā), with the thoughts of the mind almost unmoving. At this point in Chan investigation, one should have a direction—only when one knows roughly where the eighth consciousness, the tathāgatagarbha, will appear can the mind consciousness quietly observe like a cat stalking a mouse, and only then can it engage in deep and subtle deliberation (manana) and contemplative practice. In this way, awakening to the true mind is not far off.

The practice of Chan investigation can only proceed when the true mind and the deluded mind are conjoined; the true mind and the deluded mind must function simultaneously. Among them, the true mind, the eighth consciousness, cannot engage in thinking activity; He cannot discriminate mental objects (dharmas) and cannot directly carry out the activity of Chan investigation. The deluded mind, the mind consciousness, can deliberate on all dharmas, discern the six sense objects, and can also directly engage in Chan investigation. Therefore, it is still the mind consciousness that serves as the principal agent in the activity of Chan investigation. Because the mind consciousness can correspond to and discriminate mental objects, its discriminating and deliberating can be extremely deep and subtle, and its capacity to know is extremely strong. All mental activities take the mind consciousness as the principal agent, and Chan investigation is no exception.

Chan investigation is what is called deliberative cultivation, also known as meditative inquiry. Although the mind consciousness's Chan investigation cannot be separated from deliberation, it is also not wild imagination; one must not rely on sentimental conjecture or intellectual interpretation, must not engage in too much analysis, and must not indulge in speculation. One needs to investigate deeply and subtly with the power of meditative concentration fully present—that is deep-level deliberation, which has already penetrated down into the manas. This kind of deliberation is very deep and subtle; the thoughts of the mind barely move, coming close to a state of waiting. First one searches for the target; after finding the target where the eighth consciousness appears, one should be like a cat stalking a mouse, just waiting to seize Him. Even at this point it is not passive waiting; deep-level deliberative investigation is still going on within the mind, very covertly and very carefully probing for the faintest traces of the true mind's operation behind the deluded dharmas.

The initial stage of Chan investigation is seeking or searching; only at the final stage does it become vicāra, becomes waiting, with the thoughts of the mind moving deeply and slowly. Some people say that Chan investigation must depart from the mind consciousness. But if one departs from the mind consciousness, there is no deliberation to speak of; departing from the mind consciousness means the mind consciousness has ceased. Without the mind consciousness, one is either in the concentration of non-perception (asaṃjñi-samāpatti) or in dreamless sleep; without the mind consciousness, Chan investigation is impossible. Above the second dhyāna, the mind consciousness is too subtle, and Chan investigation is also impossible. One must properly grasp the state of meditative concentration for Chan investigation, so as to be in the optimal state for investigation, and only then can one finally see one's true mind or see one's Buddha-nature.