How to Enter Samadhi Quickly

When contemplating the Dharma principles during meditation, it leads to faster and deeper absorption (samadhi) compared to silently reciting the Heart Sutra or mantras. It is quicker than attaining absorption through breath regulation and surpasses all other methods in speed. This applies to those of sharp faculties (利根) with minimal afflictions (烦恼) and few wandering thoughts (妄念), as they already possess a foundation in meditative concentration (修定). For such individuals, preliminary preparatory methods (前行方便) can be omitted. However, for beginners in concentration meditation whose minds are heavily prone to grasping (攀缘) and excessive thoughts, more contemplation only leads to greater mental agitation. Without meditative stability (禅定), thoughts become scattered; scattered thoughts disturb the mind. Therefore, such practitioners should wait until they have established a foundation in samadhi before engaging in this contemplation. When I sit down to meditate, as soon as I cross my legs, I enter directly into profound contemplation without using any preliminary methods. This is contemplation without conscious thought; it is the deliberation of the manas (意根). After settling into the posture, I first focus on the Dharma principle to be contemplated, then fix the mind steadily upon that principle without any wandering thoughts. This is the state of the manas engaging in Chan investigation (参禅参究).

The deliberation of the manas is deep and slow, yet thorough. Conscious thought (意识思惟) is fast and shallow, lacking thoroughness and depth. Conscious thought serves as the preliminary expedient means (前行方便), its purpose being to trigger the deliberation of the manas. Initially, this is a necessary process one must go through. Within the deliberation and investigation of the manas, there is almost no acquisition of knowledge; it does not increase the volume of knowledge. Yet, it is profoundly interesting, carrying a deep sense of exploratory fascination and a hazy joy of anticipating discovery. What is developed is the inherent wisdom (智慧) within one's own mind-field (心田). This wisdom is not obtained from external sources; what is obtained externally is merely knowledge. Upon reaching this stage, one no longer feels weary. I can sit for a whole morning or even an entire day; it is only due to worldly concerns that I am compelled to rise from the seat.