The Method of Contemplative Inquiry Through the Equal Cultivation of Samādhi and Prajñā

Now I will introduce to everyone a method that enables one to enter meditative concentration (samādhi) quickly while simultaneously engaging in contemplative practice (vipaśyanā-caryā), allowing everyone to swiftly enter the state.

For example, if one wants to eliminate self-view (ātma-dṛṣṭi), the "self" among the five aggregates (pañcaskandha) is crucial; one deliberates (manana) on what this self actually is. If deliberating while sitting, after taking one's seat and crossing the legs, adjust the breathing—generally take several deep breaths to let the Ren Meridian in front of the body flow smoothly without obstruction, so the mind is clear and not dull. Then single-mindedly raise the word "self." At first, in the mind consciousness, the word "self" and the meaning of "self" appear; then let the mind consciousness transmit this word "self" 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; in the manas, this word "self" is suspended, felt very deeply, seemingly present yet seemingly absent, as if it could be grasped, and yet as if it could not. At this time, the mind consciousness should not stir thoughts; let the word "self" in the manas's mind become clearer and clearer, deeper and deeper, as firmly engraved in the mind. In this way, meditative concentration arises—single-mindedly investigating the self. At this time, the mind consciousness seems dazed, as if it has vanished, but the manas has not; that kind of deliberation is extremely difficult for the mind consciousness to grasp and to sense. However, as the power of concentration strengthens and the mind becomes subtle, one can still sense the manas's deep deliberation—continuous and unbroken, profound and subtle, extremely profound and subtle.

At this time, the mind should be utterly still; apart from that "self," 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, impartial and balanced. The body feels extremely comfortable, and the mind is extremely clear. If one feels dullness, or is about to enter a thought-free concentration, the mind consciousness must again remind the manas to raise the word "self," placing all attention on the word "self," so the mind is neither empty nor scattered. An hour will pass very quickly; when rising from the seat, one feels refreshed and invigorated, full of energy and mental joy. 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—clearer than before. As long as no definite answer and result have appeared, continue practicing in this way thereafter until the result is satisfactory.

Based on this method, proceed to deliberate in sequence on other dharma meanings that are not yet clear. For example, deliberate on the aggregate of form (rūpa), deliberate on the aggregate of feeling (vedanā), deliberate on the aggregate of perception (saṃjñā), deliberate on the aggregate of formations (saṃskāra), deliberate on the six faculties, six sense-objects, and six consciousnesses. Deliberate on any dharma meaning in this way, and doubts can be eradicated at the root, eliminating the three fetters. The mind consciousness's understanding cannot eliminate any fetters or bonds, because the fetters are the manas's fetters, the manas's ignorance; the mind consciousness cannot eliminate ignorance on behalf of the manas or eliminate the three fetters. The mind consciousness's understanding fundamentally cannot eliminate the manas's doubt—if one did not eventually become non-retrogressive, it would be strange indeed.

If someone were to subject me to great torture, and I could not endure the pain, even if I might possibly lie and say that I am not a person who has eliminated self-view, 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 remains steadfast and would never retrogress. Whether one retrogresses is a matter of the mind consciousness; the manas has no way to retrogress. Fixed wisdom and cognition will not change due to external force. Because of that "self," sentient beings transmigrate through birth and death life after life, suffering in hell for countless kalpas, yet have not eliminated self-view. How could a person whose manas has realized the fruit and awakened to the true mind easily retrogress? Are one's views so easily changed? When the manas realizes the Dharma and its views transform, it will not change back; otherwise, a Buddha could change back into an ordinary being, which is impossible. For the manas to realize the Dharma and then retrogress would be an extremely bizarre thing. If views were easily changed, eliminating self-view and enlightenment would be extremely easy things, and becoming a Buddha would also be extremely easy—whence would come the hardship of cultivating the path through three great asaṃkhyeya kalpas before finally attaining Buddhahood?

In concentration, the manas deliberates on the intension and extension of the "self," connecting all dharma meanings related to the self one by one, thereby understanding what the self is. When the deliberation is thorough, self-view may be eliminated. But these contents are too many and too deep to be deliberated clearly all at once; one needs to proceed bit by bit from shallow to deep, from surface to interior, with the intension becoming ever more profound and the extension ever broader, until finally the entire self is laid out clearly 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 without reminding 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, mentally going through all the dharma meanings deliberated by the manas, which deepens the impression and confirms them.

When practicing in this way during sitting meditation, one should also practice in this way while walking and doing things—only it is somewhat more difficult, energy must be divided, and it takes much longer to achieve the same effect, but the method is the same. When the manas's questioning doubt is very deep, one can practice with focus whether walking, standing, sitting, or lying down, and can even practice while sleeping. Once the train of thought has become clear, the reminders and guidance of the mind consciousness are no longer needed; so even without the mind consciousness, the manas can still investigate on its own.

The above is the method of investigation and realization in concentration. Practicing with 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, not transmitting them to the manas, or should not treat the more detailed dharma meanings as the final answer. One should raise doubt toward the Dharma, have questions—the deeper the doubt, the better—and ask "why" frequently. What the mind consciousness has learned and knows is only knowing that things are so without knowing why they are so. Through investigation, let the manas clarify why it is so and what mysteries lie within; then one will know why things are so. When the ins and outs of the Dharma are thoroughly investigated, realization is attained.