The Method of Zen Meditation: Vitarka and Vicāra

The initial effort in Chan meditation employs the method of "seeking" (vitarka). Seeking refers to the conscious mind's relatively coarse search for the target, the eighth consciousness, because when meditative concentration is not deep enough, the power of wisdom is insufficient. When meditative concentration improves and the conscious mind becomes very deep and subtle, Chan meditation can shift to "observing" (vicāra). Observing is like a cat that has spotted its target, waiting motionlessly in place for the target to appear. Because the conscious mind has already detected the approximate target where the eighth consciousness manifests, it can engage in very deep and subtle contemplation, with mental activity almost ceasing. At this stage in Chan meditation, one should have a sense of direction, knowing roughly where the eighth consciousness, the Tathāgatagarbha, manifests. Only then can the conscious mind observe silently like a cat stalking a mouse, enabling deep, subtle contemplation and reflection. This brings one close to enlightenment.

The practice of Chan meditation requires the combined functioning of the true mind and the false mind; both must operate simultaneously. The true mind, the eighth consciousness, cannot engage in thinking activities. It cannot differentiate mental objects (dharma-dhātu) nor directly participate in Chan meditation. The false mind, the conscious mind, can think about all dharmas, differentiate the six sense objects, and directly engage in Chan meditation. Therefore, Chan meditation is primarily conducted by the conscious mind. Because the conscious mind can correspond to and differentiate mental objects, its discriminative thinking can be extremely deep and subtle, possessing strong cognitive power. All mental activities are primarily governed by the conscious mind, and Chan meditation is no exception.

Chan meditation is what is known as "contemplative cultivation" or "investigative inquiry" (參究). Although Chan meditation by the conscious mind inevitably involves thinking, it is not mere imagination. It must avoid emotional thoughts or intellectual interpretations, excessive analysis, or conjecture. It requires deep and subtle investigation under sufficient meditative concentration. This is profound thinking that has penetrated to the root of the mind (manas-indriya). This kind of thinking is very deep and subtle, with thoughts almost motionless, verging on waiting. First, one seeks the target. After locating the target where the eighth consciousness manifests, one must observe like a cat stalking a mouse, waiting to grasp it. This is not passive waiting; deep, subtle investigative contemplation continues internally, a hidden and meticulous search for traces of the true mind's operation behind the false dharmas.

The initial stage of Chan meditation is searching or seeking; only the final stage is observing, waiting, with thoughts moving deeply and slowly. Some say Chan meditation must transcend the conscious mind. But transcending the conscious mind eliminates thinking altogether; transcending the conscious mind means extinguishing it. Without the conscious mind, one is either in the state of thoughtless concentration (無想定) or asleep without dreams. Without the conscious mind, Chan meditation is impossible. The conscious mind in the second dhyāna (二禪) and above is too subtle to engage in Chan meditation. One must skillfully manage the meditative state of Chan to enter the optimal condition for practice, ultimately leading to the realization of the mind (明心) or seeing one's true nature (見性).