The Investigative Method of Balanced Cultivation of Samadhi and Prajna

I will now introduce a method that allows one to quickly enter samādhi while simultaneously engaging in contemplation and observation, enabling swift entry into the state.

For instance, to sever the view of self, the "I" within the five aggregates is crucial; one should contemplate what this "I" truly is. If contemplating while seated, after sitting down and crossing the legs, adjust the breath—usually by taking several deep breaths—to ensure the Conception Vessel in front of the body is unobstructed and the mind is clear without dullness. Then, single-mindedly raise the thought of "I." Initially, the word "I" and its meaning arise in the conscious mind. Then, let the consciousness transmit this "I" to the manas (the seventh consciousness). After handing it over to manas, the mental activity of consciousness should gradually fade away, creating a sensation as if the mind is empty, devoid of any thoughts.

Yet the mind is not truly empty; the manas is suspending this "I," a sensation that feels deep, seemingly present yet absent, as if graspable yet elusive. At this point, consciousness should not stir thoughts. Allow the "I" within manas to become increasingly clear and profound, as if carved firmly into the heart. Thus, samādhi arises. With single-minded focus contemplating the "I," consciousness seems to become dull or vanish, but manas does not. That kind of contemplation by manas is extremely difficult to grasp or perceive, yet concentration deepens. With refined mindfulness, one can still perceive manas's profound, continuous contemplation—deep, subtle, exceedingly deep and subtle.

At this stage, the mind should be utterly still. Apart from that "I," nothing else should occupy the mind. It is both profound samādhi and single-minded contemplation and observation—equipoise of concentration and wisdom, perfectly balanced. The body feels extremely comfortable, the mind exceptionally clear. If dullness arises or one is about to enter a thoughtless samādhi, consciousness should again remind manas, raising the word "I," focusing all attention there, ensuring the mind is neither empty nor scattered. An hour will pass swiftly. Upon rising from the seat, one feels refreshed, full of energy, and mentally joyful. The result contemplated by manas may be clear and definite or somewhat unclear, but confidence arises within, and understanding is clearer than before. As long as no definitive answer or result emerges, continue practicing diligently in this manner until satisfactory results are achieved.

Based on this method, proceed to contemplate other unclear Dharma meanings in sequence. For example, contemplate the form aggregate, the feeling aggregate, the perception aggregate, the volitional formations aggregate, and the six sense bases, six sense objects, and six consciousnesses. Contemplate any Dharma meaning in this way to fundamentally eradicate doubts and sever the three fetters. The understanding of consciousness cannot sever any fetter, because the fetters belong to manas—they are manas's ignorance. Consciousness cannot substitute for manas in dispelling ignorance and severing the three fetters. The understanding of consciousness fundamentally cannot eradicate manas's doubts; if one does not regress in the future, it would be strange indeed.

If someone subjected me to severe torture and I could not endure the pain, even if I might lie and say I am not one who has severed the view of self, not a Bodhisattva, and that everything before was wrong—still, my manas would not think this way. It would not lose confidence or the insight of wisdom. Even if tortured to death, manas would remain unwavering, never regressing. Regression is a problem of consciousness; manas cannot regress. Formed wisdom cognition does not change due to external forces. Sentient beings, because of that "I," cycle through birth and death for countless lifetimes, suffering in hell for immeasurable kalpas, yet still have not severed the view of self. How could one whose manas has realized the fruit or enlightened to the mind regress so easily? Is thought so readily transformed? Once manas realizes the Dharma and thought transforms, it does not revert. Otherwise, a Buddha could become an ordinary being again—this is impossible. If manas, having realized the Dharma, regressed, it would be a very peculiar occurrence. If thought were easily transformed, severing the view of self and enlightenment would be extremely easy, and becoming a Buddha would also be very easy. Why then would there be the hardship of three great immeasurable kalpas of cultivation before finally attaining Buddhahood?

Manas contemplates the connotation and denotation of "I" in samādhi, thoroughly integrating all Dharma meanings related to "I," thereby understanding what "I" is. Through contemplation and penetration, one may sever the view of self. However, these contents are too vast and profound to be fully contemplated at once. One must proceed step by step, from shallow to deep, from surface to core, with connotation becoming increasingly profound and denotation ever broader, until the entire "I" is clearly laid out in the mind.

Initially, when sitting down, manas has no experience and cannot enter the role of the contemplator. Even after entering the role, it may not know what to contemplate. This requires consciousness to remind and guide manas toward the direction of contemplation, yet not too much—only a little hint each time, vague and indistinct. Once manas can concentrate on contemplation, it will become increasingly clear and penetrating. After emerging from samādhi, consciousness should organize and summarize, contemplating all Dharma meanings brought forth by manas. This deepens impressions and confirms understanding.

Apply effort in this way during seated meditation, and also while walking or engaging in activities—though it is more difficult then, as attention is more dispersed, and achieving the same effect takes much longer. The method remains the same. When manas's doubt is deep, one can concentrate on the practice while walking, standing, sitting, or lying down—even while sleeping. Once the thought process becomes clear, it no longer requires consciousness's reminders or guidance. Thus, even without consciousness, manas can still contemplate alone.

The above is the method for realization through contemplation within samādhi. Using this method avoids mere intellectual understanding. During contemplation, consciousness should try to forget the finer details of the learned Dharma meanings and not transmit them to manas, or at least not regard the finer details as final answers. One should harbor doubt toward the Dharma, have questions—the deeper the doubt, the better. Ask "why" repeatedly. What consciousness learns and knows is merely knowing "what" without knowing "why." Through contemplation, manas clarifies why it is so, what mysteries lie within, and thus knows "why." When the origin and development of the Dharma are thoroughly investigated, realization occurs.