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 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 flowing freely, and the head is clear without drowsiness. Then single-mindedly raise the notion of "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 consciousness should gradually fade away, feeling as if the mind has emptied out, with no thoughts remaining.

Yet the mind has not actually emptied; the manas is suspending this question of "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 stir up thoughts; let the questioning doubt of "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 deliberation of the manas is not easy to grasp or to perceive. However, as the power of meditative concentration strengthens, when 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 of "I," there should be nothing else in the mind. This is both profound meditative concentration and the practice of single-minded investigation and contemplation—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 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; when rising from the seat, one feels refreshed and invigorated, full of energy and joyful in spirit. 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 appeared, no meditative absorption (samādhi) of the equal cultivation of Samādhi and Prajñā has 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. For example, 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, 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 beginning, when first taking one's 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 concentration, it will become clearer and clearer, more and more penetrating. After emerging from samādhi, the mind consciousness should organize and summarize, thinking through all the dharma meanings that the manas has deliberated, which deepens the impression and confirms the understanding.

Practice in this way during sitting meditation, and also practice in this way while walking and doing things—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? Then one will know the reason why. When the origins and workings of the dharma have been thoroughly investigated, enlightenment is realized.