The Method of Investigating through the Equal Cultivation of Samādhi and Prajñā

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

For example, if one wants 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 hold up solely the single word "I." At first, in the mind consciousness, the word "I" and the meaning of "I" appear; then let the mind consciousness transmit this word "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, with no thoughts remaining.

Yet the mind has not actually emptied; the manas is hanging onto this word "I," feeling very deep, seemingly present yet seemingly absent—as if it could be grasped, yet as if it cannot be grasped. At this time the mind consciousness should not stir up thoughts; let the word "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 as if it has become dull or has vanished, but the manas has not; that kind of deliberation by the manas is extremely difficult to catch and very hard to perceive. But as the power of concentration strengthens and the mind becomes subtle, one can still sense that deep deliberation of the manas—continuous and unbroken, profound and subtle, exceedingly profound and subtle.

At this time the mind should be utterly still; apart from that "I," there should be nothing else in the mind. This is both profound meditative concentration and single-minded investigation and contemplative practice—the equal cultivation of Samādhi and Prajñā, neither leaning to one side nor the other. The body feels extremely comfortable, and the mind is extremely clear. If one feels dullness arising, or is about to enter a thought-free samādhi, the mind consciousness must again remind the manas to hold up the word "I," placing all attention on that word "I," with the mind neither empty nor scattered. An hour will pass very quickly; 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—it is clearer than before. As long as no definite answer and result has appeared, continue applying effort in this way afterward, until the result is satisfactory.

Based on this method, then sequentially 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, deliberate on the six faculties, six sense objects, and six consciousnesses. Deliberate on any dharma meaning in this way, and doubt can be eradicated at its root, eradicating the three fetters. The mind consciousness's intellectual understanding cannot eradicate any fetter or bondage, because the fetters are the manas's fetters, the manas's ignorance; the mind consciousness cannot eradicate ignorance on behalf of the manas or eradicate the three fetters. The mind consciousness's understanding fundamentally cannot eradicate the manas's doubt—if there were no future non-retrogression, that would be strange indeed.

If someone were to subject me to severe torture, and I could not endure the pain, even if I might possibly lie and say that I am not a person who has eradicated the view of self, not a bodhisattva, that everything before was wrong—my manas would still not think this way; it would not lose confidence and the wisdom-based view. Even if tortured to death, the manas would remain unwavering and would never retrogress. Whether one retrogresses or not is a matter of the mind consciousness; the manas has no way to retrogress. Wisdom and cognition that have taken definitive form will not change due to external force. Because of that "I," sentient beings transmigrate through birth and death life after life, suffering in hell for countless kalpas, yet still have not eradicated the view of self. How could a person whose manas has realized the fruit and seen the mind easily retrogress? Can thought be so easily transformed? When the manas realizes the Dharma and its thought is transformed, it will not change back; otherwise, even a Buddha could change back into an ordinary person, which is impossible. For the manas to realize the Dharma and then retrogress would be an extremely bizarre thing. If thought were easily transformed, then eradicating the view of self and enlightenment would be extremely easy things, and becoming a Buddha would also be extremely easy—then whence would come the hardship of cultivating the Way through three great asaṃkhyeya kalpas before finally becoming a Buddha?

The manas, within meditative concentration, deliberates on the intension and extension of the "I," connecting all dharma meanings related to the "I" one by one, thereby understanding what the "I" is. If the deliberation reaches thorough penetration, the view of self may be eradicated. But these contents are too many and too deep to be deliberated clearly all at once; one must proceed bit by bit from shallow to deep, from surface to interior, with the intension becoming ever more penetrating and the extension ever broader, until finally the entire "I" is laid out clearly and distinctly in the mind.

At first, when 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, something 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, thinking through all the dharma meanings that the manas has deliberated out; this deepens the impression and gains confirmation.

Apply effort in this way during sitting meditation, and also apply effort 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 apply effort single-mindedly whether walking, standing, sitting, or lying down, and can even apply effort while sleeping. Once the thread of thought has become clear, the reminders and guidance of the mind consciousness are no longer needed; therefore, even when there is no mind consciousness, the manas can still investigate independently on its own.

The above is the method of investigation and realization within meditative concentration. Applying effort by this method will avoid mere intellectual understanding. During investigation, the mind consciousness should try to forget the more detailed parts of the dharma meanings it has learned, and not transmit them to the manas, or should not treat the more detailed dharma meanings as the final answer. One should raise doubt toward the Dharma, should have questions—the deeper the doubt, the better—and should ask "why" frequently. What the mind consciousness has learned and knows is merely knowing that something is so without knowing why it is so. Through investigation, let the manas clarify why it is so and what mysteries lie within; then one will know why it is so. When the ins and outs of the Dharma have been thoroughly investigated, realization is attained.