The normal Mundane Vipassana with which most are familiar is an intuitive knowledge or introspection upon the true nature of two characteristics: external Wisdom and interior wisdom.
Supermundane Vipassana, however is the realization of Magga and Phala.
An interesting question we can here ask is whether MAGGA and PHALA have any possible relationship with ESSENCE and FUNCTION.
TWO TRUTHS
The Awakening of Faith Shastra was written from the perspective of Essence-Function (tiyong) 體用. This text sought to harmonize the two ideas of the tathāgatagarbha (Buddha nature) and ālayavijñāna (Yogacara eighth consciousness) into a synthetic vision based on the One Mind in Two Aspects (the two truths).
It is this idea that is central to this thesis about Huineng's Contemplation.
What is Essence and what is Function?
A tree, a pervasive living metaphor, can be used to explain the relationship and operation of Essence-Function, where 'Essence', the deep underlying ineffable causes, is the "roots", and 'Function' generates the discernible effects, the "branches".
MAGGA AND PHALA
In Supermundane Vipassana we find that the nana (Penetration) called PHALA may be understood as "the knowledge of fruition." In the last moments of MAGGA, which is the previous conscious stage, the mind has come to know what's happened and has SUCHNESS as the object.
Whenever magga nana happens, phala nana follows immediately. Both are supermundane states.
Magga nana (penetration) is the cause and Phala nana (penetration) is the result.
That coincides with the idea that Essence is the Root and Function generates the Branches.
"After the Magga nana there is no consciousness of anything. Feeling and all cognitive experiences suddenly cease. The object and the mind which is trying to acknowledge the object both cease to function in the state of Suchness."
The contemplator then passes beyond the Ultimate Conceptualization of Suchness to Suchness itself.
Magga's Conceptual Suchness is the Ultimate Consciousness of the object of Contemplation.
That object is the Buddha Mind called Suchness.
SUCHNESS AND FUNCTION
Can we associate then SUCHNESS with FUNCTION?
Since the Mother Principle's natural objective is Survival and the Buddha Nature promotes that operation, indeed we can.
If then Huineng's contemplation object was SUCHNESS, the Last Conceptualization must be that of SUCHNESS generated from Cognitive Experience.
That is a tall order, for while most can generate the Cognitive Experience of being thrust into a SENSORY AWARE EXPERIENCE without Identity or duality and can thrust themselves into a NON-FORM EXPERIENCE, developing that ultimate experience of SUCHNESS is quite another matter.
The task then first becomes to Cognitively understand SUCHNESS without an Identity Presence, remembering that it is not a simple Emptiness.
EXAMINING VIPASSANA MIND MOMENTS
Let us look then at the Vipassana Supermundane process as a means of cognitively understanding Suchness.
The Supramundane Vipassana appaná javana-process occurs as follows.
In the first stage of Sainthood, the fourth thought-moment is named gotrabhú, but in the case of case of the second, third, fourth, stages of Sainthood-the fourth thought-moment is named vodána, which means purification.
The object of the first three thought-moments is mundane but the OBJECT of the gotrabhú/vodána is supramundane Nibbána (Suchness). Nevertheless, this developed thought-moment is incapable of eradicating any remaining innate defilements.
Everything depends on the moral advancement of the person. Here gotrabhú /vodána means that which overcomes the worldliness of stained Samsara or that which develops the supramundane lineage.
We might consider that Huineng having in his daily practice developed perfect vodána, would have been at the stage where his contemplation began with rapid access to Magga.
MAGGA
Magga (Path) consciousness performs the double function of INTUITING Nibbána (Suchness) and of eradicating the remaining defilements which are broken off (samucchedpahara). We can consider that Intuiting Suchness is akin to the structuring or molding of the Last Consciousness of Suchness.
In the molding of the LAST CONSCIOUSNESS OF SUCHNESS, it must be remembered that there must be a singular experience generated as a result of the word-pictures imagined in the attempt to make that Last Conceptualization the closest possible to the perfect theoretical state of SUCHNESS.
This would immediately have been followed by phala (Fruit) consciousness since parikamma was not present with Huineng.
So what are the actual discerned cognitive experiences of PHALA that must be understood and produced as the Ultimate Consciousness of SUCHNESS ?
PACCAVEKKHANA
We obtain a clue from learning in the Shastra the post-Phala experiences that would have been discerned.
They collectively are called Paccavekkhana nana, a "knowledge of conscious reviewing."
In this nana there is a knowledge and contemplation of the path, the fruit, and Suchness. This occurs in the mind moment of leaving Phala nana.
There is a consciousness of having followed the path.
There is a consciousness of the fact that a result has been obtained.
There is a consciousness of the defilements which have been eradicated.
There is a consciousness of the defilements which remain.
There is a consciousnessof the fact that Suchness, which is an exceptional state generated from AWARENESS that has been known and experienced.
Now we note that in Magga the text declared that Magga (Path) consciousness there is an eradicating the remaining defilements which are broken off, yet after Suchness there is a consciousness of the defilements which remain.
How can that be?
The defilements which remain are those of habits which have great habit strength and are not ruled by Identity.
THE CONTEMPLATION OF HUINENG
If indeed we can say that the one word SUCHNESS was the OBJECT of Huineng's Contemplation then we must look for some support for an understanding of the ULTIMATE CONCEPTUALIZATION.
We find that the Magga supermundane state is accompanied by an experience of surprise: "One is completely happy and at ease. No state of worldly happiness can compare with this realization. The abandoning of the defilements is like a flash of lightning -and then the thunder."
In further examining the mind moments of Supermundane Vipassana we find that, in addition, while the meditator is acknowledging rising and falling (of breath), he comes upon the path, the fruit and suchness.
When he leaves his contemplation, "he goes on acknowledging the rising and falling movements, but they seem much clearer than normal."
That places the meditator in the Becoming of Consciousness from which Magga unfolds.
HUINENG AND THE TASK
However as a result of practice with our other Chan contemplations upon ESSENCE and NON-FORM we know that the construction of the Ultimate Conceptualization of Magga cannot be performed within Magga itself and that it must be constructed and generated as a deep undertanding in pre-preparation so that it arises within Magga spontaneously as:
A clear and complete knowledge of the path.
A deep knowledge of Dhamma which leads to suchness.
A deep knowledge of Dhamma which is necessary to reach suchness.
While no one who has not experienced Suchness can gather a clear cognitive idea of that experience, we can arrive at an approximation by considering FUNCTION as the source and then using imagination to derive the Ultimate Experience.
Now let us consider Huineng.
We know that FUNCTION is powered by AWARENESS, the interface between the unknown and Illusion, and furthermore that it generates the natural survival program. The perfect comprehension and experience of FUNCTION can be generated by actually living with the four survival paradigms which are the components of Benevolent Affect.
That was precisely the condition of Huineng's life for 36 years. He was effectively living with Cognitive Suchness. His pre-preparation was his daily life, which was extraordinary. He did not require to construct through imagination this state. He lived it.
As a consequence, while others would have to go through the normal pre-preparation as well as developing the experience arising from Cognitive Suchness before the pre-preparation, Huineng could, just in his state of "mind sitting", enter the last flash of Magga and capture the thunder of Suchness.
It was the only method possible for UNIQUE DIRECT ACCESS. We can ask then why Huineng took 36 years before reaching Suchness. The answer is clear. He had no need for that experience and thus it simply arrived at the appropriate moment.
While others who are not immersed totally in Benevolent Affect must develop the FUNCTION Contemplation, Huineng was one of the few who could pass directly to SUCHNESS for probably in last stage of Sainthood, he actually lived in vodána, the Vipassana state which is purification.
Paramartha (499-569) translated or authored the first known version, which dates to 553. Contemporary scholars believe that the text is a Chinese composition. It is this text which would have been available in Chinese to Huineng.