[Mind Contemplation Series] 2: Liberation Through Mind Contemplation and Common Practice Errors

Why should we not seek outward? Through his own direct realization, the Buddha discovered that the world outside the mind is entirely like a dream, an illusion, a bubble, or a shadow. This aligns perfectly with modern science. Einstein deduced through his formulas that matter, time, and space are human illusions. Since all things outside the mind are empty and illusory, seeking externally is naturally devoid of meaning.

Therefore, authentic practitioners must strictly follow the Buddha's teachings and attain fundamental liberation through contemplating the mind. Recognizing that Buddhism is a Dharma of the Mind-Ground — a study of states of consciousness — is the essential key to practicing Buddhism.

The Buddha taught us the practice of mind contemplation, and practitioners indeed endeavor earnestly to practice it. However, due to various reasons, various errors arise during the process. The most common errors include the following:

1. Mistaking contemplation of external objects for mind contemplation. This occurs primarily among beginners. Having recently encountered Buddhism and learned that the mind is scattered, they assume that cultivating focus is synonymous with mind contemplation, and thus fixate their attention on an external meditation object. This is actually contemplating phenomena or scenery, not contemplating the mind. Mind contemplation looks inward, not outward.

2. Using the mind to extinguish the mind. Through preliminary study of scriptures, these individuals know that our suffering arises from the deluded mind and runaway thoughts. However, lacking deep theoretical comprehension, they believe that merely extinguishing thoughts will bring liberation. By applying excessive and rigid mental force to forcefully suppress thought, they can indeed reach a non-thinking state devoid of active concepts. This is very common among lay Buddhists — such as those who say "one must become a living corpse," believing that not thinking about anything constitutes cultivation. Master Wolun in the Platform Sutra is a prime example, declaring: "Wolun has the skill to sever a hundred thoughts; facing circumstances, the mind does not stir."

A comparison can be drawn between these two errors: In the first case, excessive fixation on an object causes rigid effort, leading to what masters call "dead water cannot harbor a dragon" — a state of stillness that cannot yield awakening unless disrupted by external conditions. In the second case, with no focal object and wisdom extinguished, practitioners often sink into subtle torpor and dullness, leading after death to rebirth in animal realms or as fools in the human world. Outwardly, practitioners of the first kind are energetic after meditation, with sharp but rigid eyes, constantly fixated on their focal object and absent-minded about all else. Practitioners of the second kind emerge fatigued, drowsy, listless, vacant-eyed, unable to concentrate, and utterly indifferent to everything. They sit foolishly all day, work inefficiently, and often give irrelevant answers — Buddhism has become merely an escape for them.

3. Using the mind to seek the mind (chasing stillness). These practitioners have a solid foundation, know they should transcend thoughts, and practice diligently. Yet in the act of releasing thoughts, they subconsciously crave "stillness." Driven by attachment to stillness, other thoughts subside, producing an exquisite clarity that brings high energy and mental joy. Moreover, this state frequently opens clairvoyance, allowing them to behold breathtaking natural vistas surpassing any earthly scenery. Immersed in this transcendence, praised by others, they become intoxicated and mistake this for awakening. In truth, this is a "delusion of quietude" (jing-wang). After death, they may be reborn into such a realm — wondrous, yet a scenery enjoyed alone in isolation.

4. Using the mind to wait for the mind (the cat-and-mouse trap). These practitioners practice with genuine discipline and skill; they can clearly discern the intervals between consecutive thoughts. However, being overly attached to severing thoughts, they vigilantly watch for the next thought to arise, like a cat watching a mouse hole, waiting to put it down again. Because of this persistent waiting mind, thoughts are never fully exhausted. Although their kung fu is remarkable — extending the gaps between thoughts to tens of minutes or hours — to their frustration, thoughts never truly end. Such practitioners stand merely a single step away from entering the Tathāgatagarbha; this condition is frequently seen in Theravāda practice.

These are the primary erroneous approaches. What, then, is authentic mind contemplation?

Authentic contemplation must always be grounded in Great Compassion (Mahākaruṇā), because this is the very substance (svabhāva) of our True Mind. The practitioner continually maintains awareness of Great Compassion. When a thought emerges, it is gently released with Great Compassion without following its stream. As Great Compassion deepens and thoughts diminish, the state of "Non-Self" (Anātman) spontaneously arises. With the arising of Non-Self, thoughts no longer emerge, and one finally realizes the Tathāgatagarbha, attaining fundamental liberation. One then genuinely understands what is meant by "Non-Self," "movement of mind," "not severing a hundred thoughts, the mind arises constantly in response to conditions," and "affliction is itself Bodhi."