Is Chan Meditation the Only Way to Attain Enlightenment?

Seeing the true nature of mind is a minor goal and also a starting point on the path to Buddhahood. The realization of the Buddha Way begins with the cessation of self-view in the Hinayana, followed by seeing the true nature of mind in the Mahayana. Subsequent steps gradually deepen, bringing one closer to Buddhahood, with the ultimate destination being the attainment of anuttara-samyak-sambodhi.

Throughout the entire cultivation process, whether it is the initial cessation of self-view and seeing the true nature of mind, the realization of Bodhisattvas at various stages, or the final seeing of the Way at the Buddha stage, all are achievements of wisdom at different levels. These achievements in wisdom at different levels depend entirely on contemplation and investigation at corresponding depths. Only through contemplation and investigation can ignorance be dispelled, truth be realized, and the realities of both the mundane and transcendental worlds be understood. This is the sole path to attaining wisdom. However, at different stages of practice, the level of dharmas contemplated and investigated varies, though the methods and approaches remain the same. Of course, this wisdom is not merely the wisdom of the conscious mind; it is primarily the wisdom of the manas (the fundamental mind). With the wisdom of manas as the master and guiding thread, the conscious mind follows closely, the two advancing together. After three major transformations of consciousness into wisdom, the wisdom of the first five consciousnesses is ultimately sublimated and transformed, the eighth consciousness (alaya-vijnana) is transformed into the Great Perfect Mirror Wisdom, and when all four wisdoms are perfectly luminous, sentient beings become the supreme sovereign of the three realms, ascending to the throne of Buddhahood.

Contemplation and investigation at different levels are all accomplished within corresponding levels of meditative concentration (dhyana). Without meditative concentration, contemplation and investigation are impossible, let alone the attainment of samadhi or seeing the Way. Meditative concentration is an essential and unavoidable path for seeing the Way. Buddhist study and practice divorced from meditative concentration are unrelated to true cultivation; they belong to the stage of "studying the map" and do not yet meet the conditions for embarking on the journey, much less reaching the destination.

Meditative concentration is the cohesive power of the mind. When the mind is unified and undistracted, mental power can coalesce, forming the strength to break through all obstacles and difficulties, allowing the wisdom of manas and the conscious mind to emerge. It disperses the dark clouds of the five aggregates to reveal the sun of tathata (suchness), thereby enlightening the mind and gradually thinning ignorance. If the mind is scattered and clinging, there is no meditative concentration, and no cohesive power can form for contemplation and investigation. Therefore, it is essential to uphold precepts (sila) to regulate the activities of the mind, ensuring the mind does not transgress boundaries or cling to worldly dharmas, and to proceed according to the great path of bodhi. Then, concentration (samadhi) and wisdom (prajna) will be complete. The true fire of samadhi burns away the fuel of ignorance and afflictions; the true water of samadhi moistens the field of the ignorant mind; the true wind of samadhi scatters the floating clouds of the world; the true earth of samadhi nurtures the growth of immeasurable blessings, wisdom, and merit. With this immeasurable accumulation of blessings, wisdom, and merit, one gradually ascends to the summit—the sacred city of Buddhahood, the destination where all hopes converge.

Therefore, precepts (sila), concentration (samadhi), and wisdom (prajna) are the three inexhaustible studies (trini asekshani) for cultivating the Buddha Way. If the mind has leaks (defilements), these three studies are deficient, and one must continually strive diligently towards perfection. Thus, it is clear that seeing the true nature of mind can only be achieved through the method of Chan (Zen) practice. "Can" (参) refers to contemplation and investigation; "Chan" (禅) is the true suchness Buddha-nature of the Mahayana. Precepts, concentration, and wisdom permeate the entire process of Chan practice. If one learns the methods of Chan contemplation and investigation in this life, cultivating the skill of contemplation, then in future lives, one may spontaneously understand without a teacher, naturally uphold precepts, know how to cultivate concentration, and naturally employ contemplation and investigation. Then, seeing the Way can be anticipated and awaited. From the cultivation of the twenty-five sages' perfect penetration methods in the Shurangama Sutra, and from the fifty-three visits of Sudhana (Good Wealth) in the Avatamsaka Sutra, we can see that from the initial cessation of self-view to the wisdom achievements of the stage of equal enlightenment (almost Buddhahood), all are manifestations of the three inexhaustible studies of precepts, concentration, and wisdom. All involve the skill of contemplation and investigation, and all give rise to different states of samadhi. Therefore, let us follow the direction of the sages' cultivation, tread in their footsteps, and courageously, steadfastly race towards the sacred city!