How to Quickly Attain Meditative Concentration and Investigate the Meaning of the Dharma

Now I will introduce to everyone a method that can both quickly bring you into meditative concentration and simultaneously allow you to investigate and engage in contemplative practice (vipaśyanā-caryā), enabling you to swiftly enter the state of investigation.

To eliminate self-view (ātma-dṛṣṭi), the "self" among the five aggregates (pañcaskandha) is crucial; deliberate (manana) on what this self actually is. If deliberating while sitting, after taking your seat and crossing your legs, adjust your breathing—generally take several deep breaths to let the Conception Vessel (Ren Mai) in front of the body flow smoothly without obstruction, so the mind is clear and not drowsy. Then hold up the single word "self." At first, the word "self" and the meaning of "self" appear in the mind consciousness. Then let the mind consciousness transmit the questioning doubt about this "self" to the manas. Once handed over to the manas, the mental activity of the mind consciousness should gradually fade away, feeling as if the mind has emptied, with no thoughts remaining.

Yet the mind has not actually emptied; in the manas, the question of "self" is suspended, felt very deeply, seemingly present yet seemingly absent—as if it could be grasped, and yet as if it cannot be grasped. At this time the mind consciousness should not stir thoughts; let the questioning doubt of "self" in the manas become clearer and clearer, deeper and deeper, as firmly engraved in the mind as if carved there. In this way meditative concentration arises—single-mindedly investigating the "self." At this point the mind consciousness seems to have gone dull and disappeared, but the manas has not. That deliberation of the manas is not easy for the mind consciousness to grasp or perceive, but as the power of concentration strengthens and the mind becomes subtle, one can still sense the manas's deep deliberation—continuous and unbroken, profound and subtle, extremely profound and subtle.

At this time the mind should be utterly tranquil; apart from that questioning doubt of "self," there should be nothing else in the mind. This is both profound meditative concentration and the single-minded effort of investigation and contemplative practice—the equal cultivation of Samādhi and Prajñā, impartial and balanced. Because the concentration is deep, the body feels extremely comfortable and the mind is extremely clear. Within this state, if you feel drowsiness arising, or are about to enter a thought-free concentration, the mind consciousness should again remind the manas to hold up the word "self," placing all attention on that word, keeping the mind neither empty nor scattered. An hour will pass very quickly, and when rising from the seat, you will feel refreshed and clear-headed, full of energy, and mentally joyful. The result deliberated by the manas may be clear and definite, or may not be entirely clear and definite, but there is confidence in the mind—far clearer than before.

As long as a clear answer and result have not yet appeared, as long as the meditative concentration/meditative absorption (samādhi) of the equal cultivation of Samādhi and Prajñā has not manifested, and self-view has not been eliminated, continue practicing in this way afterward until the result is satisfactory. Based on this method, then proceed to deliberate on other dharma meanings that are not yet clear. For example, deliberate on the aggregate of form (rūpa), deliberate on the aggregate of feeling (vedanā), deliberate on the aggregate of perception (saṃjñā), deliberate on the aggregate of formations (saṃskāra), deliberate on the six faculties, six sense-objects, and six consciousnesses. Deliberate on any dharma meaning in this way, and doubt can be eradicated at its root, eliminating the three fetters.

When first taking the seat, the manas has no experience and cannot enter the role of the deliberator; even after entering the role, it does not know what to deliberate on. This requires the mind consciousness to remind and guide the manas toward which direction to deliberate—but one must not remind too much; each time only a little reminder is needed, something vague and indistinct. Once the manas can deliberate with focus, it will become clearer and clearer, more and more penetrating. After emerging from concentration, the mind consciousness should organize and summarize, thinking through all the dharma meanings that the manas has deliberated, which deepens the impression and brings confirmation.

Practice this effort in sitting meditation, and also practice in this way while walking and doing things—only it is somewhat more difficult, as energy must be divided, and the time needed to achieve the same effect is much longer; the method is the same. When the manas's questioning doubt is very deep, one can practice with single-minded focus whether walking, standing, sitting, or lying down. Why is this so, and what mystery lies within? You will come to know the reason. When the ins and outs of the dharma have been thoroughly investigated, enlightenment is realized.