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

I will now introduce a method that allows one to quickly enter samadhi while simultaneously engaging in inquiry and contemplative practice, enabling swift entry into the state of profound investigation.

To sever the view of self, the "I" within the five aggregates is crucial; one must contemplate what this "I" truly is. If contemplating while seated, after settling into a cross-legged posture, regulate the 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, free from dullness. Then, single-mindedly raise the notion of "I." Initially, the word "I" and its meaning will arise in the conscious mind (mano-vijñāna). Then, allow consciousness to transmit this doubt or inquiry about "I" to the mental faculty (manas). Once handed over to manas, the mental activities of consciousness should gradually fade away, creating a sensation as if the mind has become empty, devoid of thoughts.

Yet the mind is not truly empty; manas holds this doubt about "I" suspended—a sensation that feels deep, seemingly graspable yet elusive, present yet absent. At this stage, consciousness should refrain from generating thoughts, allowing the doubt about "I" within manas to grow increasingly clear and profound, becoming as firmly engraved upon the heart as if carved. Thus, samadhi arises. With undivided attention focused on investigating "I," consciousness seems to vanish as if stupefied, but manas does not. The subtle, deliberative function of manas is not easily grasped or perceived, yet concentration deepens. When the mind is sufficiently refined, one can still sense manas’s profound, continuous, and subtle deliberation—deep and extremely subtle.

At this point, the mind should be utterly still. Nothing should remain except that doubt about "I." This state represents both profound samadhi and the dedicated practice of investigation and contemplative observation—a balanced cultivation of concentration (samadhi) and wisdom (prajñā), perfectly centered. Due to the depth of samadhi, the body feels exceptionally comfortable, and the mind is extraordinarily clear. If during this process one feels dullness arising or begins slipping into a thoughtless samadhi, consciousness should again remind manas to raise the notion of "I," directing full attention to this "I," ensuring the mind remains neither empty nor scattered. An hour will pass swiftly. Upon rising from the seat, one feels refreshed, energetic, abundant in vitality, and mentally joyful. The results discerned by manas may be clear and definite or somewhat unclear, yet confidence arises within the heart, and understanding becomes far clearer than before.

As long as no definitive answer or result emerges, no samadhi of balanced concentration and wisdom appears, and the view of self remains unsevered, continue practicing diligently in this manner until satisfactory results are achieved. Following this method, proceed step by step to contemplate other unclear Dharma principles. For example, contemplate the aggregate of form (rūpa-skandha), the aggregate of feeling (vedanā-skandha), the aggregate of perception (saṃjñā-skandha), the aggregate of mental formations (saṃskāra-skandha), and the six sense bases, six sense objects, and six consciousnesses. Apply this contemplation to any Dharma principle to fundamentally eliminate doubt and sever the three fetters.

Initially, when first sitting, 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 manas which direction to contemplate, yet reminders should not be excessive. Each time, provide only a slight, vague hint. Once manas becomes capable of focused contemplation, clarity and penetration will steadily increase. After emerging from samadhi, consciousness should organize and summarize, thoroughly contemplating all Dharma principles discerned by manas. This deepens impressions and confirms understanding.

Apply this effort not only during seated meditation but also while walking and engaging in daily activities—though it is considerably more difficult, as attention is more dispersed, and achieving the same effect takes much longer. The method, however, remains identical. When the doubt within manas is profound, one can practice diligently while walking, standing, sitting, or lying down. Why is this so? What mysteries lie within? By understanding the reasons, by thoroughly investigating the origins and implications of the Dharma, one attains realization.