How to Quickly Enter Samadhi and Investigate Dharma Teachings

Now I will introduce a method that enables one to quickly enter meditative concentration while simultaneously engaging in inquiry and contemplative practice, allowing for swift entry into the state of investigation.

To sever the view of self, the "I" within the five aggregates is crucial; contemplate what this "I" truly is. If contemplating while seated, after sitting down cross-legged, adjust your breath—typically 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-mindedly raise the notion of "I." Initially, the word "I" and the sense of self will arise in the conscious mind. Then, allow consciousness to transmit this doubt about "I" to the manas (root mind). After handing it over to the manas, the mental activity of consciousness should gradually fade away, creating a sensation as if the mind is empty, devoid of thoughts.

Yet the mind is not truly empty; the manas is suspending this doubt about "I," a feeling that is profound, seemingly present yet absent, as if graspable yet elusive. At this point, consciousness should refrain from generating thoughts, allowing the doubt about "I" within the manas to grow increasingly clear and profound, becoming as firmly engraved in the heart as if carved there. Thus, meditative concentration (dhyāna) arises. With single-minded focus on investigating the "I," consciousness seems to vanish as if stupefied, but the manas does not. The manas’s mode of deliberation is not easily grasped or perceived by consciousness, yet meditative power increases. When the mind is subtle, one can still perceive the manas’s profound, continuous, extremely subtle deliberation.

At this stage, the mind should be profoundly still. Apart from the doubt about "I," there should be nothing else in the mind. This is both deep meditative concentration and the dedicated work of investigation and contemplative practice, maintaining balanced concentration and wisdom (samādhi and prajñā), without leaning to either side. Due to the depth of concentration, the body feels extremely comfortable, and the mind is exceptionally clear. If during this process one feels dullness setting in or begins to enter a thoughtless state of concentration, consciousness should again remind the manas, raising the notion of "I," directing all attention to the "I," so that 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 deliberated by the manas may be clear and definite or somewhat unclear, yet there is confidence in the heart, and understanding is far greater than before.

As long as a definitive answer or result has not arisen, as long as the samādhi of balanced concentration and wisdom has not manifested, and the view of self has not been severed, continue practicing diligently in this manner until satisfactory results are achieved. Based on this method, proceed to contemplate other unclear Dharma principles in sequence. For example, contemplate the aggregate of form (rūpa-skandha), contemplate the aggregate of feeling (vedanā-skandha), contemplate the aggregate of perception (saṃjñā-skandha), contemplate the aggregate of mental formations (saṃskāra-skandha), and contemplate the six sense faculties, six sense objects, and six sense consciousnesses. Contemplate any Dharma principle in this way to fundamentally eradicate doubt and sever the three fetters (trīṇi saṃyojanāni).

Initially, when sitting down, the 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 consciousness to guide and remind the manas which direction to contemplate, yet the reminders should not be excessive. Each time, only provide a slight, vague hint. Once the manas can focus intently on contemplation, understanding will grow increasingly clear and penetrating. After emerging from concentration, consciousness should organize and summarize, reflecting on all the Dharma principles deliberated by the manas. This deepens the impression and provides confirmation.

Apply this effort during seated meditation, and also strive to do so while walking and engaging in daily activities, though it is considerably more difficult then, as attention is more dispersed, and achieving the same effect takes much longer. The method, however, remains the same. When the doubt within the manas is profound, one can practice diligently whether walking, standing, sitting, or lying down. Why is this so? What mystery lies within? One will then comprehend the reasons. By thoroughly investigating the origin and development of the Dharma, realization (prajñā) is attained.