What Is the State of Samadhi?

What is the state of concentration? For instance, it is like the state of being dazed or stupefied. When dazed, the conscious mind focuses on a single object, fixing upon it without movement, devoid of superficial thought processes. Yet, the dharma-object is deeply implanted into the manas (the seventh consciousness). The manas is compelled to direct its primary energy towards this dharma-object, necessitating deep contemplation. In this way, wisdom can unfold, enabling one to clearly comprehend the origin and essence of this dharma-object. This is the result of the conscious mind and the manas working together: the conscious mind engages in profound and subtle contemplation, while the manas quiets the spirit to aid contemplation, personally participating in the deliberation. The outcome is the manifestation of concentration and wisdom.

Similarly, there are many instances in worldly affairs. When encountering a significant problem that must be resolved, the conscious mind enters a state of daze, focusing intently on contemplation. The conscious mind moves little, engaging in minimal analysis or emotional interpretation. Deep within, the manas remains suspended on this critical matter, enabling one to consider the issue clearly and thoroughly, and the method to solve the problem emerges. Prolong this dazed, focused concentration – the longer, the better; the deeper it penetrates the manas, the better; the less the conscious mind engages in thought, the better. When the time, causes, and conditions are sufficient, there is no worry about failing to realize any dharma. Why do some fail to understand the Buddhist sutras and their meanings, or fail to comprehend others' words and mental states? It is due to a lack of concentration (dhyāna), resulting in insufficient wisdom to be unveiled. The lack of concentration itself stems from a lack of merit, causing a restless mind and shallow thinking.

The dazed state is not emptiness; it is not the state of voidness where not a single thought arises, nor is it a state of dull stupor. There are deep thought activities occurring, similar to investigating the huatou (critical phrase) or delving deeply into the meaning of the dharma. While dazed, it is best to bring clarity to the manas through this daze, to uncover the mental activities of the manas.

When encountering a problem, the eyes may turn upwards and stare fixedly without movement. The conscious mind immediately becomes fixed, rigid. Deep within the brain, it is turning, contemplating, very deeply, very subtly. Superficially, it seems like there is no thinking, no thought, but in reality, deep activity is occurring, not outwardly revealed. This is penetrating the manas, mobilizing the manas. The conscious mind engages in minimal analysis, while the manas exerts more effort, personally apprehending the dharma. Thus, the potential of wisdom can be brought forth. This is the principle of investigation (cānjiū).

Some do not understand what concentration is, nor how to cultivate it or utilize the manas. Henceforth, strive to let the manas participate more in contemplation. The conscious mind should not engage in shallow thinking. This is called investigation (cānjiū). Wisdom will surely be developed. By contemplating the five aggregates, one can sever the view of self. By investigating Chan (Zen), one can realize the mind and attain enlightenment. By investigating Buddha-nature, one can realize the illusion-like observation (rúhuàn guān). By contemplating the illusory nature of the seven consciousnesses, one can realize the mirage-like observation (yángyán guān). By contemplating all dharmas as like a dream, illusion, bubble, or shadow, one can realize the dream-like observation (rúmèng guān), and so on for all such contemplations. All can be directly perceived and directly realized through present-moment observation (xiànliàng guān) and present-moment realization (xiànliàng zhèng). It is absolutely not mere emotional interpretation, intellectual understanding, or imagination.