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

Now I will introduce to everyone a method that can both quickly lead into meditative concentration 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 this "I" actually is. If deliberating while sitting, after taking one's 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 the mind is clear without dullness. Then raise only a single "I." At first, in the mind consciousness, the word "I" and the notion of "I" appear; 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, yet also as if it could not be grasped. At this time the mind consciousness should not give rise to thoughts; let the questioning doubt about the "I" in the manas become ever clearer and ever deeper, as firmly engraved in the mind as if carved there. In this way meditative concentration arises—single-mindedly investigating the "I." At this point the mind consciousness seems to have become dull and vanished, but the manas has not; the manas's kind of deliberation is not easy to grasp or perceive, but as the power of meditative concentration strengthens and the mind becomes subtle, one can still sense the manas's deep deliberation—continuous and unbroken, profound and subtle to the utmost degree.

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—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. If during this one feels dullness, or is about to enter a thought-free samādhi, the mind consciousness should again remind the manas to raise the word "I," placing all attention on the word "I," with the mind neither empty nor scattered. An hour will pass very quickly, and upon rising from the seat one feels refreshed in spirit, 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—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, one should continue practicing in this way thereafter until the result is satisfactory. Based on this method, one then deliberates in sequence on other dharma meanings that are not yet clear—such as deliberating on the aggregate of form, deliberating on the aggregate of feeling, deliberating on the aggregate of perception, deliberating on the aggregate of volitional formations, and deliberating on the six faculties, six sense objects, and six consciousnesses. Deliberate in this way on any dharma meaning, and doubts can be eradicated at the root, severing the three fetters.

At the very beginning when taking one's seat, the manas lacks 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, something vague and indistinct. Once the manas can deliberate with focus, it will become ever clearer and ever more penetrating. After emerging from concentration, the mind consciousness should organize and summarize, thinking through all the dharma meanings deliberated by the manas once again; this deepens the impression and brings confirmation.

When practicing in this way during sitting meditation, one should also practice in this way while walking and going about activities—only it is somewhat more difficult, energy must be divided, and the time needed to achieve the same effect is much longer, but the method is the same. When the manas's questioning doubt is very deep, one can practice with single-minded focus whether walking, standing, sitting, or lying down. Why is this so, and what mystery lies within? Once this is understood, one will know the reason behind it; when the origins and course of the dharma have been thoroughly investigated, realization is attained.