The Great Calm Observation, Volume 1, Part 4, Page 1

The Great Calm Observation, Volume 2, Part 2, Page 5

4. The Samadhi that is Neither Walking nor Seated

First we explained Samadhi with walking and sitting being used separately, and then we explained it with them being used together. This part is different in that it completes the tetralemma, and it is called ‘Neither Walking nor Seated’. The reality of Samadhi transcends walking, being seated, or any other kinds of activities.

Therefore Nan-Yueh¹ spoke of this as 'Following One's Own Thinking Mind' and The Sutra on the Perfection of the Great Wisdom² spoke of it as the 'Samadhi of the Awakened Thinking Mind'. Upon being awakened to it, all the tendencies of the thinking mind are clearly understood. Although there are these three different names for this Samadhi, in reality it is but a single method of practice.

Now we rely on the Sutra² to explain the terms:

Awakened - This is being completely illumined
Thinking Mind - This refers to the cognitive faculty of the mind
Samadhi - This is as explained before

When the various cognitive thoughts of the mind rise up, one turns them back³ and illuminates them with an observation that can not be shaken. One views these thoughts from their root source to their very end destination, from whence they come to wherever they go. Therefore it is called the Awakened Thinking Mind.

With the various cognitive thoughts of the mind being countless, why does one only speak being awakened in terms of the thinking mind?

The thinking mind is the ultimate producer of all the aspects of reality⁴ and so we makes the point of the Thinking Mind⁵.
And in having sensory awareness of objects, there is that which is called the Mind⁶, which it what makes us different from rocks and trees.
And the cognitive reckoning and reasoning faculty is called the thinking mind, whereas a thoroughly distinguished identity of it is called a Consciousness⁷.

In mistaking the consciousness to be the absolute reality, one falls into the perversions of the mind's views and motives. How do we speak of it being awakened to this?

In being awakened to it, one thoroughly understands that:

The mind is not the thinking mind and not without the thinking mind, and that the mind is not a consciousness and not without a consciousness.
That the thinking mind is not the mind and not without the mind, and that the thinking mind is not a consciousness and not without a consciousness.
That a consciousness is not the thinking mind and not without the thinking mind, and that a consciousness is not the mind and not without the mind.

The mind, the thinking mind, and a consciousness are not one and the same, and so we establish the three different names.
They are also not separable into three different entities, and so we speak of their single nature.
When one understands the names and that which is without a name, it follows that there is the nature and that which is not the nature.
That which is without a name is not separable into three entities. That which is without a nature does not have a single nature.

In not being three, they are not divided apart.
In not being one, they are not merged together.
Without being merged together, they are without emptiness.
Without being divided apart, they are without existence.
In being without existence, they are without permanence.
In being without emptiness, they are without finality.

Ultimately, they are neither identical or different.

When one observes the thinking mind, it follows that it includes the mind and consciousness. The others are like this as well.

When one lets go of the cognitive activity of the thinking mind, it follows that ignorance is broken and all the other instigators⁴ will disappear as well. Therefore, although there are the many different mental phenomena, we only clarify Samadhi in terms of the thinking mind. With its observation mastered and straightened out, we speak of the Samadhi of the Awakened Thinking Mind.

Following One's Own Thinking Mind and being Neither Walking Nor Seated are also possible to understand in this way.

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Footnotes:

1. Nan-Yueh: Chih-I's spiritual teacher

2. The Sutra on the Perfection of the Great Wisdom: The long edition of the Maha Prajna Paramita Sutra, translated by Kumarajiva

3. Turns them back and illiuminates them with observation: In meditation, one must be able to be an impartial observer of the mind and so must not cling or be attached to the thoughts that arise. One must observe them as they arise and let them go (turn them back) in order to impartially observe them.

4. Aspects of reality (S. Dharmas): Elements of reality; reality as perceived from a point of view

5. Thinking Mind: (S. Manas) The cognitive faculty of the mind

6. Mind: (S. Citta) The sentient mind aware of its environment

7. Consciousness: (S. Vijnana) A separate and individually distinguished form of awareness; a knowledge of something

8. Instigators: The aspects of emotional distress (Klesas)

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