How to Quickly Enter Samadhi and Investigate the Meaning of the Dharma

Now I will introduce a method that allows one to quickly enter meditative concentration while simultaneously engaging in investigation and contemplation, enabling swift entry into the state of profound inquiry.

To sever the view of self, the "I" within the five aggregates is crucial; one must contemplate what this "I" truly is. If contemplating while seated, after settling into a cross-legged position, adjust the breath—usually by taking several deep breaths—to ensure the Conception Vessel (Ren Mai) in the front of the body is unobstructed and the mind is clear and free from dullness. Then, single-pointedly raise the notion of "I." Initially, the word "I" and its meaning arise in the conscious mind. Then, let the conscious mind transmit this "suspicion of I" to the manas (the thinking mind, the seventh consciousness). After handing it over to manas, the mental activities of the conscious mind should gradually subside, creating a sensation as if the mind is empty, devoid of thoughts.

Yet the mind is not truly empty; manas holds this doubt about "I" suspended within it—a feeling that is profound, seemingly present yet absent, as if graspable yet elusive. At this point, the conscious mind should refrain from generating thoughts, allowing the "suspicion of I" within manas to become increasingly clear and deep, etching itself firmly into the heart like an inscription. Thus, meditative concentration (dhyāna) arises. With single-minded devotion, one investigates this "I." At this stage, the conscious mind seems to disappear as if stupefied, but manas does not. The kind of pondering within manas is not easily grasped or perceived, yet the power of concentration increases. When the mind is subtle, one can still sense manas's deep, continuous, extremely subtle and profound pondering.

At this moment, the mind should be utterly still. Apart from this doubt about "I," there should be nothing else in the mind. This is both profound meditative concentration and the dedicated work of investigation and contemplation—a balanced holding of concentration (śamatha) and wisdom (vipassanā), perfectly centered and unbiased. Due to the depth of concentration, the body feels extremely comfortable, and the mind is exceptionally clear. If during this state one feels dullness creeping in or begins to enter a thoughtless concentration, the conscious mind should remind manas again, raising the notion of "I," focusing all attention on this "I," ensuring the mind remains neither empty nor scattered. An hour will pass very quickly. Upon rising from the seat, one feels refreshed, full of energy, and mentally joyful. The results pondered by manas may be clear and definite, or they may not be entirely clear, but there is confidence within, and understanding is far greater than before.

As long as a definitive answer or result has not yet arisen, as long as the samādhi (meditative absorption) of balanced concentration and wisdom has not manifested, and the view of self has not been severed, one should continue this diligent practice in the future until satisfactory results are achieved. Based on this method, one can then contemplate other unclear Dharma meanings in sequence. For example, contemplate the aggregate of form (rūpa), contemplate the aggregate of feeling (vedanā), contemplate the aggregate of perception (saṃjñā), contemplate the aggregate of mental formations (saṅkhāra), contemplate the six sense bases, six sense objects, and six consciousnesses. Any Dharma meaning should be contemplated in this way, enabling the fundamental severing of doubts and the cutting off of the three fetters (trīṇi saṃyojanāni).

At the beginning of sitting, manas lacks experience and cannot enter the role of the contemplator. Even after entering the role, it may not know what to contemplate. This requires the conscious mind to prompt and guide manas towards the direction of contemplation. However, the prompting should not be excessive; only a little hint is needed each time, something vague. Once manas can concentrate on contemplation, clarity and penetration will gradually increase. After emerging from concentration, the conscious mind should organize and summarize, contemplating all the Dharma meanings pondered by manas once more. This deepens the impression and provides confirmation.

Apply this effort diligently while seated in meditation, and also apply it while walking or doing tasks—though it is more difficult then, as attention is more dispersed, and achieving the same effect takes much longer. The method, however, remains the same. When the suspicion within manas is very deep, one can practice diligently while walking, standing, sitting, or lying down. By persistently asking "why is it so?" and "what is the mystery within?", one will come to know the reason why. Once the origin and development of the Dharma are thoroughly investigated, realization (证悟) is attained.