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

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

To eradicate the view of self (satkāya-dṛṣṭi-prahāṇa), the "I" among the five aggregates (pañca-skandha) is crucial; one should deliberate (manasikāra) on what exactly this "I" is. If deliberating while sitting, after getting on the seat and crossing the legs, adjust the breathing—generally take several deep breaths so that the Ren meridian in front of the body is unobstructed and flowing freely, and the head is clear without drowsiness. Then raise up a single "I." At first, the word "I" and the meaning of "I" appear in the mind consciousness. Then let the mind consciousness transmit the questioning doubt about this "I" to the manas. After handing it over to the manas, the mental activity of the mind consciousness should gradually fade away, feeling as if the mind has emptied out, with no thoughts remaining.

Yet the mind has not actually emptied; in the manas there hangs this question about the "I," feeling very deep, 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 up thoughts; let the questioning doubt about the "I" in the manas's mind 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 this "I." At this point the mind consciousness seems to have become dull and vanished, but the manas has not. That kind of deliberation (manasikāra) of the manas is not easy to grasp or to perceive, but as the power of concentration strengthens, when the mind becomes subtle, one can still sense that deep deliberation of the manas—continuous and unbroken, profound and subtle, extremely profound and subtle.

At this time the mind should be utterly still; apart from that questioning doubt about the "I," there should be nothing else in the mind. This is both profound meditative concentration and the practice of single-minded investigation and contemplative practice (vipaśyanā-caryā)—the equal cultivation of Samādhi and Prajñā, neither leaning to one side nor the other. Because the meditative concentration is deep, the body feels extremely comfortable and the mind is extremely clear. Within this state, if one feels drowsy, or is about to enter a samādhi of no-thought, the mind consciousness should again remind the manas to raise up the word "I," placing all attention on the word "I," with the mind neither empty nor scattered. An hour will pass very quickly; when rising from the seat, one feels 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—it is much clearer than before.

As long as a definite answer and result have not yet appeared, as long as the meditative absorption (samādhi) of the equal cultivation of Samādhi and Prajñā has not manifested, and the view of self has not been eradicated, 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, deliberate on the aggregate of feeling, deliberate on the aggregate of perception, deliberate on the aggregate of volitional formations, and deliberate on the six faculties, six sense objects, and six consciousnesses. Deliberate on any dharma meaning in this way, and doubts can be eradicated from the root, eliminating the three fetters.

At the very beginning when getting on 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, 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, going through all the dharma meanings deliberated by the manas once again in thought; this deepens the impression and provides confirmation.

While applying effort in this way during sitting meditation, one should also apply effort 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 apply effort single-mindedly whether walking, standing, sitting, or lying down. Why is this so, and what mystery lies within? Once you understand the reason, and once the origins and course of the dharma have been thoroughly investigated, enlightenment is realized.