The Way of Applying Effort in Chan Practice Is Vitarka and Vicāra

In the initial practice of Chan investigation, one uses the mode of seeking (vitarka). Seeking means that the mind consciousness rather coarsely searches 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. When meditative concentration is good and the mind consciousness is very deep and subtle, Chan investigation can turn into sustained examination (vicāra). Sustained examination is like a cat that has discovered its target, staying 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 by knowing 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 (manasikāra/manana) and contemplative practice. In this way, enlightenment is not far off.

The dharma of Chan investigation can only be carried out 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 deliberative activity; He cannot discriminate mental objects (dharma-viṣaya) 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 deliberation 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 groundless 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 meditative concentration fully accomplished—that is deep-level deliberation, which has already penetrated into the manas. This kind of deliberation is very deep and subtle; thoughts and mental activity are almost unmoving, nearly like waiting. First one seeks 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. At this time it is not passive waiting either; deep-level deliberative and investigative activity is still proceeding within the mind, very secretly and very carefully searching for the slightest traces of the true mind's operation behind the deluded dharmas.

The initial stage of Chan investigation is searching or seeking, and only at the end does it become sustained examination (vicāra), becomes waiting, with 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 extinguishing the mind consciousness. Without the mind consciousness, one would be in the meditative absorption 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 meditative state of Chan investigation in order to be in the optimal state for investigation, and only then can one finally see the mind (attain enlightenment) or see the nature.