Four Mindfulness Foundations Observational Practice Experience
Chapter Two: Observation Logs (3)
Twenty. Only Sequential Observation Practice Can Lead to Genuine Realization
Yaoling's Observation Log: Yesterday, I observed that the realms of the six dusts are illusory and unreal. Mentally, I did not acknowledge the realms as truly existent. Since dust realms are fundamentally empty and do not name themselves, the mind was gradually able to stop clinging to the realms of the six dusts. I observed that the act of "the mind arising to grasp and differentiate the realms of the six dusts" is impermanent, not self-directed, depletes body and mind, and is suffering. Why must I focus on the realms of the six dusts? Continuing to turn the light inward and observe, the mind neither grasped nor differentiated the dust realms, nor did it give rise to deluded thoughts.
Further observing that all dharmas are without self and that all phenomena are consciousness-only, I felt this was like the line from the Diamond Sutra: "Truly there is no dharma, all dharmas are Buddhadharma." It's as if all phenomena are one's own shadow – so why should I pay attention to my own shadow? Consequently, I completely ceased giving rise to thoughts recalling dharmas, and the mind abided in a state of self-sovereign clarity. If the mind does not give rise to sensation, phenomena will not respond.
The realm became clear and bright. After a while, I felt myself enter a boundless, limitless void, unable to find the body's boundaries or any sense of space. At this point, I maintained the wisdom observation of "all dharmas are without self," not grasping at the realm. Although there was fear in the mind, I was able to persevere. This state lasted over ten minutes before subsiding. Every time my observation practice reaches this point, this state appears, but sometimes my condition regresses, and it takes months before I can observe to this level again. At this time, I had a slight experience of "where words and thoughts cease." Breathing also became subtle, almost imperceptible, with only slight breathing in the dantian. The body's energy channels also changed rapidly, and mental energy recovered very quickly.
Comment: This observation practice seems quite diligent and appears to have some meditative effects. However, these observations are actually chaotic and lack sequence. They involve reviewing all the theories learned, calling it observation practice, but it's actually just exposure (熏习 xūn xí). It all falls within the thinking analysis of the conscious mind (意识 yì shí), and the conclusions reached are those of the conscious mind, merely the theories learned, without any intermediate process of proof or actual evidence. Thus, it is merely theoretical. Too many people practice observation like this and then believe they have realized and confirmed something.
In reality, the theories here – to succeed in observing even one and realizing it – would require the time of an immeasurable kalpa, because that belongs to the domain of the consciousness-only wisdom (唯识种智 wéi shí zhǒng zhì) of Bodhisattvas on the bhūmis (stages). Can an ordinary person achieve realization through observation and directly become a Bodhisattva on the bhūmis? Clearly not. For example, observing that all dharmas are without self is the observation realm of Bodhisattvas on the bhūmis. "All phenomena are consciousness-only" is also within the scope of consciousness-only wisdom. "All dharmas are Buddhadharma" is similarly within the scope of consciousness-only wisdom. "All phenomena are one's own shadow" – let's say for now this "self" refers to the tathāgatagarbha (如来藏 rú lái zàng). Realizing this state would mean reaching the fullness of the first bhūmi. Another example: observing the illusoriness of the six dust realms. There is no evidence proving the realms are illusory; it's just the conscious mind forcibly refusing to acknowledge the realms as real, then claiming this represents the six dusts truly being illusory. This is not observation practice; it's reciting the Buddhist sutras. In this case, even the conscious mind has not realized and confirmed the illusoriness of the six dusts, let alone the manas (意根 yì gēn, the seventh consciousness). Genuine realization seems very distant.
Many people learn too much theory, know everything, yet have digested and absorbed nothing. It gets stuck in their minds, neither here nor there. They don't know the wisdom levels corresponding to these theories, nor how to progressively realize them step by step from shallow to deep, nor the sequence of study and observation practice. Those without arrogance are alright, but once a person has arrogance, they will believe they have realized this and that, and become unable to listen to others. Even without arrogance, if they don't believe they have realized anything, such chaotic, disordered observation practice is of little actual benefit to genuine cultivation and realization. Although they may gain some temporary meditative stability (禅定 chán dìng), it is unstable and can regress at any time. Even if the meditative stability doesn't regress, it will inevitably regress after death. Without genuinely realizing the severance of the view of self (断我见 duàn wǒ jiàn), how much benefit are all the meditative stability and observation practice at the time of death?
Buddhists today, including Dharma teachers, lack genuine realization. Not knowing the depth and hierarchy of the theories they learn, they just study and teach whichever theoretical knowledge seems lofty and impressive, as if studying or teaching it means they can realize it. They are very busy and chaotic, lacking sequence and method. If one wants to expose themselves to the Buddhadharma and is interested in Consciousness-Only (唯识 wéi shí), exposure is fine. But to observe and genuinely realize Consciousness-Only theory, one must first sever the view of self and realize the third fruit (三果 sān guǒ, anāgāmin), and furthermore, pass the three barriers (三关 sān guān) of Chan after realizing the mind (明心 míng xīn). Before this, there is absolutely no way, it is absolutely impossible, to genuinely realize Consciousness-Only theory.
The sequence of cultivation is: observe the five aggregates (五蕴 wǔ yùn) as without self to sever the view of self; then engage in Chan investigation to realize the mind (明心 míng xīn); afterwards, give rise to the subsequently attained wisdom (后得智 hòu dé zhì) and the first dhyāna (初禅 chū chán), becoming a third-fruition person (三果人 sān guǒ rén) capable of passing the firm barrier (牢关 láo guān); then successively accomplish the illusory-like observation (如幻观 rú huàn guān), mirage-like observation (阳炎观 yáng yán guān), and dream-like observation (如梦观 rú mèng guān); only after this comes the content of consciousness-only wisdom, such as the single true dharma realm (一真法界 yī zhēn fǎ jiè), all phenomena being consciousness-only (万法唯识 wàn fǎ wéi shí), all dharmas being without self (诸法无我 zhū fǎ wú wǒ), mirror-image observation (镜像观 jìng xiàng guān), and suchness samādhi (真如三昧 zhēn rú sān mèi), etc. If the foundational dharmas earlier are not realized, no matter how one observes the later dharmas, there will be no actual effect; they cannot be realized and can only be called exposure.
It is not as some people say, that immediately upon enlightenment one can observe how the eighth consciousness (第八识 dì bā shí, ālayavijñāna) gives birth to the body, faculties, and the material world (根身器界 gēn shēn qì jiè), or immediately observe that all dharmas are the functional activity of the seeds of the eighth consciousness. This is utterly impossible. Even with true enlightenment and genuine realization of the eighth consciousness, one could exhaust themselves trying and still not observe these contents. Even at the first, second, or third bhūmi Bodhisattva stages, one cannot observe how the eighth consciousness gives birth to the body, faculties, material world, or the universe (器世间 qì shì jiān), nor observe how all dharmas are the functional activity of the seeds of the eighth consciousness. Because this all belongs to the scope of the wisdom of the path (道种智 dào zhǒng zhì). One cannot possess the wisdom of the path immediately upon enlightenment. Saying this proves that such a person has not truly realized enlightenment and does not know what someone newly enlightened can actually observe.
Whoever truly wishes to achieve realization in this life and cease revolving in the three evil destinies (三恶道 sān è dào) must generate great resolve and great vows, and diligently cultivate starting from the most fundamental Buddhadharma. Do not aim too high while underestimating your capabilities, attempting to build castles in the air. First, lay a solid foundation. Proceed step by step; do not skip steps, and certainly do not try to fly. Train your foot strength and leg skill. Genuinely severing the view of self in this life is already very good, freeing oneself from the suffering of the three evil destinies is cause for great rejoicing. On this basis, engaging in Chan investigation and truly realizing the mind is already quite excellent, with immense merit. The rest need not be considered for now, as it is still very distant; considering it is useless.
Twenty-One. The Goal and Result of Observation Practice is the Emptiness of the Phenomenal Realm
Lantian's Observation Log: This morning during seated meditation, I observed the breath. Starting from the inhalation entering at the tip of the nose, I followed the airflow to where it went: nasal cavity, throat, trachea, chest cavity, down past the upper abdomen, middle abdomen, finally to the dantian. During exhalation, starting from the dantian, the airflow passed through the aforementioned channels to exit. I could feel the airflow passing through each part involved in breathing. During inhalation, I could perceive the condition of the parts reached by the head of the airflow. During exhalation, I could perceive the tail of the airflow contracting upward from the dantian to the chest. Where the airflow entered and exited, there was a tingling, numb sensation.
My concentration during this morning's seated meditation was relatively focused. There was no head swelling or qi rushing upwards, etc. The mind was clear and bright, breathing even and relaxed, without the resistance experienced recently. Not long after entering breath observation, the sternum area felt as if it opened up, somewhat warm and very comfortable. Then both shoulders were the same, the bones feeling as if opened, extremely comfortable. This was probably the so-called lightness and ease (轻安 qīng ān). The abdomen was warm, not as hot as before. As breath observation continued, the depth of breathing increased. During inhalation, the airflow could reach the bottom of the abdomen. During exhalation, I could also perceive airflow entering and exiting at the ankles. Unconsciously, the time for seated meditation ended. Now it feels like the meditation time was somewhat short. September 16
Comment: What was observed above are all phenomena. Mainly, what truth did you discover in these phenomena? What insights did you gain about these phenomena? For example, a child playing with toys, after playing for a while, feels bored and finds it meaningless. Why does it feel meaningless? For example, doing something repetitively for a long time, after doing it for a while, one feels it's meaningless. Why does it feel meaningless? For example, eating every day, one should feel eating is meaningless after eating for a while, it's just something one has to do. Of course, the vast majority of people don't have such thoughts. For example, in this life of a person – birth, aging, sickness, death, love, hate, emotions – the five desires are constant. Some people, after living for a while, feel life is just like this, suddenly finding it meaningless. Of course, the vast majority of people don't have such thoughts.
These are not yet ultimate. Delving deeper, there will be new discoveries. Discovering that the dharmas being observed are empty gives birth to wisdom. Perceiving the arising and ceasing of dharmas is wisdom. Perceiving the emptiness of dharmas is true wisdom. Those without wisdom, even suffering setbacks for a lifetime, will not feel life is empty. Those with wisdom, even living smoothly for a lifetime, will not feel life has meaning. Through prolonged observation, one will realize the arising and ceasing of phenomena, realize the emptiness of phenomena. When one phenomenon is realized as empty, other related phenomena will also be realized as empty, and then the five aggregates will all be empty.
Twenty-Two. Observation Practice Cannot Bypass the Seven Factors of Enlightenment and the Thirty-Seven Aids to Enlightenment
Rutao's Observation Diary: The energy channels in the legs are becoming increasingly clear and unobstructed. Cross-legged sitting is very easy now. When sitting down, almost no effort is needed. After a slight adjustment of the breath, I can enter an empty, ethereal, and soft state. Then I suspend the thought of "the five aggregates are without self" in the mind for investigation. After getting up, both legs feel blissful, very comfortable. Upon waking in the morning, the whole body feels joyful – waist, hands, feet, heart area, throat – energy is very abundant. The cells of the whole body feel blissful; the qi and blood are so full there's a feeling of swelling. The excessive energy feels like a burden. At this time, I usually get up and walk around to dissipate the gathered energy. The mind also feels very light, quick, and clear, as if a clear qi is rushing towards the top of the head.
I will continue to maintain a state of eating little. From today until the end of the holiday, I won't eat rice, noodles, or similar foods, to clear the intestines a bit more. I feel the main obstacles in seated meditation are the obscurations of the five aggregates, meaning reasons from both body and mind. Firstly, the body's energy channels are not clear enough, so energy cannot be effectively stored and elevated. Secondly, the mind is not pure enough, thoughts are numerous and chaotic, unable to focus single-mindedly on the meaning of the Dharma, so progress is slow. Therefore, I need to remove obscurations from both body and mind. As long as I truly apply effort, there will definitely be results. The fear is usually being swept up by affairs, muddled and unaware, then cultivation cannot advance. So the alertness of the conscious mind is very important. Before the manas is successfully influenced (受熏 shòu xūn), the conscious mind needs to remind and urge the manas more, putting energy on the right path, absolutely not letting it wander everywhere.
Making the body somewhat pure and clarifying the mind's thoughts are relatively not too difficult. But severing the view of self is truly hard because the manas is extremely stubborn. This can be observed from ordinary dreams. Sometimes in dreams, various self-protective mentalities and emotions still arise. During the day, one can deceive oneself and others; the mind seems particularly pure. But when dreaming at night, it's discovered that the manas' petty calculations have not stopped. So the skill is still superficial; I must continue deeper. The road is still long. October 4, 2021
Comment: This is cultivation reaching the stage of the Factor of Joy (喜觉支 xǐ jué zhī). The seven factors of enlightenment (七觉支 qī jué zhī) aiding the path are: mindfulness (念觉支 niàn jué zhī), investigation of dharmas (择法觉支 zé fǎ jué zhī), energy (精进觉支 jīng jìn jué zhī), joy (喜觉支 xǐ jué zhī), tranquility (猗觉支 yī jué zhī), concentration (定觉支 dìng jué zhī), and equanimity (舍觉支 shě jué zhī). The seven factors are interlinked; without the preceding factors, the following factors do not arise. When the Factor of Joy appears, there is mental joy and bodily bliss. Later come the Factor of Tranquility (lightness and ease), the Factor of Concentration, and finally the Factor of Equanimity.
If one is in the initial stage of bodily bliss, just maintain it. Don't rush to dissipate it; let the skill turn and advance by itself. Don't have too much artificial intervention; let it be natural. Just don't cling to or be concerned with these sensations to the point of hindering progress. When the Factors of Tranquility and Concentration have not yet arisen, the sensations cannot be emptied or relinquished. At this time, one should still maintain a natural state, going along with the body's blissful touches and sensations. Otherwise, the later factors will not appear. When young, with good physical conditions, cultivation is very fast. The older one gets, the harder cultivation becomes. Therefore, it's best to cultivate as early as possible.
Additionally, when observing the five aggregates as without self within meditative concentration, the suspended Dharma meaning in the mind should not be too much or too complex. Keep it as simple and singular as possible, delving deeper little by little. Greed for too much makes it hard to chew and digest. Observing without self, separate all the components of the five aggregates and start observing from one aspect. Suspend one relatively specific Dharma meaning in the mind, so the observation won't be too difficult. At the beginning, don't suspend a large thought like "the five aggregates are without self" in the mind, because at this stage, whether it's the conscious mind or the manas, the capacity is still limited; it cannot handle such a huge matter. After the capacity improves and the ability for macro observation strengthens, then observe the selfless nature of the five aggregates and eighteen elements (十八界 shí bā jiè) as a whole or entirely. Only then can it be manageable.
May I ask those who claim realization through the conscious mind: Have you experienced such sensations? Have you had such experiences? I suspect you haven't even dreamed of them, let alone had personal experience. You probably haven't even initiated the first of the seven factors of enlightenment. The Factors of Concentration and Equanimity haven't even cast a shadow. You leap over the seven factors and claim fruition, even leap over the Noble Eightfold Path (八正道 bā zhèng dào) and claim fruition, even leap over the thirty-seven aids to enlightenment (三十七道品 sān shí qī dào pǐn) and claim fruition. Without the shadow of actual practice, how can you sever the three fetters (三縛结 sān fù jié)? How can you have genuine realization? Without severing the three fetters, how can you realize the mind and become enlightened? Various groups and individuals all label themselves as practicing and realizing, skipping the cultivation of the thirty-seven aids to enlightenment. How can there be actual practice? Only seeking fame, regardless of consequences – this is the current mindset of Buddhists.
Twenty-Three. The Four Right Efforts Are a Hard Indicator of Actual Practice
Eighty-Two Mouths' Observation Diary: Usually, I feel empty and unsettled inside, rootless, tasteless. I focus inward more, pay less attention outward. Now, the feeling towards sentient beings is less than before. I speak less usually. Although I still like studying Dharma principles, I'm not very interested in dialectics about them anymore. When discussing issues with others, I lose interest halfway. Before, when encountering troubles in work or life, I would have insomnia. Now I eat when it's time to eat, sleep when it's time to sleep, forget when I say I'll forget. Sometimes when entering concentration, I remember and it interferes a bit, then I forget again. When the manas moves, I can feel the fabrication starting. The manas' movement is most obvious when greed or anger arises; it needs careful observation. For any action, the manas moves first.
Comment: When meditative concentration arises and observation practice keeps up, the inner mind changes. The difference between having meditative concentration and not having it is huge. With meditative concentration, external grasping diminishes, attention to small matters lessens, interest in many things fades, afflictions lessen, attachments decrease, and wisdom gradually arises. The benefits of meditative concentration are inexhaustible. If one does not cultivate meditative concentration, then one is not cultivating; studying Buddhism is mere empty talk without genuine realization. Only with meditative concentration can one observe; observation can then be meticulous and accurate, enabling one to grasp the major and let go of the minor, relinquish many unnecessary things. The person also becomes more adaptable and skillful, stubbornness weakens, anger lightens, greed diminishes.
With meditative concentration and cultivation of observation, one can turn the light inward to observe. Afflictions in the mind can be discovered promptly and subdued at any time. Unwholesome thoughts become fewer and fewer; wholesome thoughts and thoughts of equanimity become more and more numerous. The Four Right Efforts (四正勤 sì zhèng qín) are then cultivated: To prevent unarisen unwholesome states from arising; to abandon arisen unwholesome states; to arouse unarisen wholesome states; to maintain arisen wholesome states. If some people still have heavy afflictions, their thoughts are mostly unwholesome with few wholesome ones, then the Four Right Efforts are not well cultivated, the mind's nature hasn't changed, and there is no hope of severing the view of self and realizing fruition.
Therefore, realizing the first fruition requires severing coarse and heavy afflictions. The mind's nature is already that of a sage. If someone claims to have severed the view of self, or claims to be enlightened, yet their afflictions still seem heavy, their mind's nature hasn't fundamentally changed – greedy, angry, jealous, fighting everywhere, body, speech, and mind impure – such a person is self-proclaimed as having realized fruition or enlightenment; the tathāgatagarbha does not acknowledge it. Anyone who has not cultivated precepts and meditative concentration, has not observed according to principle, has not cultivated the seven factors of enlightenment, the Noble Eightfold Path, the Four Right Efforts, etc., cannot possibly have any path of seeing (见道 jiàn dào) in either Mahāyāna or Hīnayāna. Therefore, the Four Right Efforts and the thirty-seven aids to enlightenment are hard indicators of actual practice.
Twenty-Six. How to Introspect the Habit of Greed
Baixuexiang's Observation Experience: When the mind has stability, I can discover that I now have afflictions; this is the manifestation of habitual tendency seeds. I have an experience for breaking this habit. For example, seeing an ornament like a bracelet, suddenly a fondness arises in the mind, followed by a desire to possess it, then I pick it up to fondle it. At this moment, I become aware: this is greed.
Then I continue to analyze: the bracelet is just a piece of wood, merely processed by machine or hand, polished, then brushed with some paint – nothing else interesting. Then I observe similar things, like necklaces, bracelets, pendants, etc. – all such items are the same. Observing in this way as meticulously as possible, later this seed of greed for bracelets and the like is destroyed and will not arise again. Thus, the mind becomes increasingly pure, won't recur, and there's no need to constantly struggle because the habit manifests, which would instead aggravate the affliction. Precepts are very important; they can calm the mind, make it more refined, clarify the mind-water, and make thoughts clear and lucid.
Comment: Such observation practice is very good, but what is better than this? It is observing the mind – the mind tending towards an object, giving rise to greed and desire for possession towards the thing. Why like bracelets and other items? It's not that the bracelet has some attraction that draws one in. Liking objects seems as if the external thing has some fault, but actually, the external thing is just an external thing, merely the four great elements (四大 sì dà), without fault; it cannot attract you. So why are you attracted? Ultimately, it's because one's own mind is deluded and inverted. How is it inverted? How can one not be inverted? Liking external things is because one thinks the external thing can be used by me, can adorn and beautify me, or because there is a "me" that goes to like it. The item satisfies one's greed, providing a kind of sensation and sense of satisfaction. Focusing on the sensation gives rise to greed.
Very often, people pursue a kind of sensation, caring only that it feels comfortable, regardless of whether this sensation is necessary, has faults, has obstacles, is worth it or not – none of this is considered. This is delusion and inversion. Living in the world, the mind is full of ignorance, living blindly, doing whatever one is accustomed to, following feelings, without introspective power, nor resisting habits, drifting with the tide. Observing one's various sensations – what actual meaning do they have? This observation is more ultimate. Observing and observing, you will discover that all sensations have no actual meaning. Letting go of sensations, heaven and earth become wide. Only when greed ceases can the mind be comfortable, at ease, and liberated.
Twenty-Seven. What is Direct Perception and Realization (现量实证 xiàn liàng shí zhèng)
Lantian's Observation Log: This morning during seated meditation observing the breath, after a few breaths, breathing was smooth, chest and abdomen warm and comfortable. The movement of the energy channels was clear; I could perceive the airflow reaching the soles of both feet, the perineum opened. Warm currents flowed into the waist area. As breathing deepened, the breathing pressure increased. The chin area was slightly numb, but noticeably less than before. The right chest and right rib area had a distinct feeling of swelling and blockage, radiating upwards to the armpit, further extending to the right shoulder blade, connecting through the right side of the throat pipe to the right lower lip, and vaguely connecting to the right ear root. With each breath, I could feel points along this line pulling on each other. The left armpit was slightly swollen; no other conditions. As breath observation continued, this line centered on the right armpit gradually changed from swollen and congested to comfortable and warmly connected, extending backward to the rear shoulder.
After observing the sensations of the whole body for a period, I concentrated the thought on the nose, observing the in-and-out breath at the nose area. I carefully listened to the friction sound of the airflow passing through the nasal cavity, meticulously feeling the sensation of the airflow passing through the nasal cavity and throat. Gradually, I perceived changes occurring in the brain with the in-and-out breath: inside the brain, there was a comfortable, relaxed feeling of continuous clearing. Both shoulders and armpits had a cool, refreshing sensation. Besides the nose having airflow, I could perceive airflow surrounding the front, back, left, and right of the neck. The chest cavity gradually opened; I could perceive the skin area involved in breathing expanding. Body heat increased; the whole body's comfort increased. The right ear had a prelude to connecting with the nose and brain, but by the end of the session, it hadn't fully connected.
In seated meditation a few days ago, the chin, lower lip, and tongue were very numb and swollen, and the throat felt tight. Therefore, in the later part of the session, I often contemplated Dharma principles, which could strengthen concentration and quickly pass through the aforementioned congested states. The Dharma principles contemplated were still "the body is impermanent, form is without self." Later, I made "without self" the main contemplation content. After roughly contemplating, I emptied the brain and found concentration significantly strengthened, manifested in deeper breathing, the blocked places slowly dissolving, and bodily comfort increasing.
A few days ago, during the later part of one session, after contemplating Dharma principles, when I returned to observing the breath, I could no longer feel the body, only sensing bundles of airflow interweaving. During inhalation, a large stream of airflow merged into it; during exhalation, a stream of airflow departed. Now I can faintly sense the flavor of the manas observing directly.
Comment: If the mind becomes finer, one will feel the physical body is like an illusory net, woven by air currents. Later, feeling the air currents are also unreal, the physical body is even more illusory. When I say this, you over there think about it and feel it seems so, indeed it is so. But no matter how much you feel it is so, no matter how much you confirm it, it is not genuine perception or direct perception; it is not realization. What is direct perception and realization?
Direct perception and realization is like Lantian's present observation: my physical body is indeed like this now; my perception is exactly like this now; these dharmas are currently operating; I can observe them as they truly are. This is direct observation and direct realization. Apart from this, it is not direct perception and realization; it can be called inference based on principle or imagination – it is inferential cognition (比量 bǐ liàng) and erroneous cognition (非量 fēi liàng).
Therefore, some people say, "I can enter observation with the text (随文入观 suí wén rù guān), contemplating while listening to the Dharma; I have realized it." But if these dharmas have not yet occurred in your body and mind, and you cannot observe them directly as they truly are now, then it is not entering observation with the text; that is inference based on principle, inferential and erroneous cognition, not yet direct perception. Only when you observe what is currently happening is it direct observation and direct realization.
Many people without meditative concentration, who also don't know how to observe, listen to the Dharma, think a little, feel these teachings are correct, indeed so, confirm them, and claim, "I have observed directly! I have severed the view of self!" But this is merely inference and deduction, not direct observation. It cannot sever the view of self. The distance to severing the view of self is unknown; perhaps it cannot be severed in this lifetime, perhaps not for hundreds, thousands of years, even kalpas. Regarding what constitutes direct observation and realization, everyone should carefully discern and not be blindly confident, leading to grave false speech (大妄语 dà wàng yǔ), which is very bad.
Twenty-Eight. The Basis for the Interchangeable Functioning of the Six Faculties
Lantian's Observation Log: This morning during seated meditation observing the breath, the air passages were clear, chest, abdomen, shoulders, and back were warm and comfortable. After a few breaths, warm currents surged into the brain. Today, there were no obvious blockages in the brain, face, etc. Breathing pressure was not great. The mind perceived changes in the energy channels and sensations throughout the body. Later, I focused attention in front of me.
Occasionally contemplating Dharma principles, I suddenly remembered the master's teaching the day before yesterday: "Concentrate on perceiving the breath; don't let the conscious mind reason or guide. Observe the operation and arising/ceasing of the breath directly." So I concentrated on observing the breath right in front. Not long after, during one inhalation, suddenly there was a "click" sound, and I felt the right eye and right ear root connected. Immediately after, it connected to the brain; the right brain area felt somewhat empty and bright. Continuing breath observation for a while, the left eye and left ear also connected. The whole brain became empty and bright; the area in front became clear. The ears' sensitivity to external sounds decreased. I could clearly feel concentration further increasing. Since all attention was on the head, I didn't feel sensations in other parts of the body. The head had some changes in subsequent breathing, but it's hard to describe. This continued until the end of the session. November 21
Comment: During seated meditation, feeling the eye faculty connected to the ear faculty and the brain – this is meditative concentration causing changes in the four great elements, making them subtler. The faculties within the subtle sense bases (胜义根 shèng yì gēn) became somewhat interconnected. In the future, when meditative concentration deepens further, after all five sense faculties connect, their functions can replace each other. Especially the manas can replace part or all of the functions of the five sense faculties. When the six faculties (六根 liù gēn) interconnect, the six dusts (六尘 liù chén) can be discerned by a single faculty. The eye faculty can not only see form but also have the hearing function of the ear faculty, the smelling function of the nose faculty, the tasting function of the tongue faculty, and the tactile function of the body faculty. Similarly for the other faculties. Thus, the miraculous functions (神通 shén tōng) of the six faculties manifest.
Sentient beings originally can all have miraculous functions. Because the mind has obstructions, the body of the five aggregates divides into six faculties, each managing part of the function, so their functional activities are hindered and not so miraculous when used. To return to the original state, one must open the mind's capacity, connect the functions of the faculties, and then miraculous functions will appear.
Feeling the brain is clear and penetrating – after the mind becomes pure, mental focus concentrates. The energy channels run from the front Conception Vessel (任脉 rèn mài) to the back Governing Vessel (督脉 dū mài), reaching the brain area at the end of the Governing Vessel, which causes this reaction. The energy channels are in the subtle sense base area at the back of the brain, reaching the top of the head, then descending to the whole face. At the point where the Conception and Governing Vessels meet at the Yintang point (印堂穴 yìn táng xué), a small heavenly cycle (小周天 xiǎo zhōu tiān) is almost completed. Because attention is concentrated, concentration is strong, and the mental force of thought is also strong, the body changes somewhat according to the intention. This is the functional activity of the three transforming consciousnesses (三能变识 sān néng biàn shí). The transforming function of the manas is obvious, showing a somewhat active transforming function. If the mental force of the manas is very great, then whatever one thinks can change, whatever one hopes for can come; whatever the mind thinks can be realized as wished. At a certain point, it might even be possible to turn stone into gold or transform certain realms.
Twenty-Nine. What is the Feeling of Equanimity (舍受 shě shòu)
Baixuexiang's Observation Insight: Renounce (舍 shě) – renounced, let go, or gone. Feeling (受 shòu) – the feeling among feeling, perception, mental formations, and consciousness (受想行识 shòu xiǎng xíng shí); an emotionalized sensation. The feeling of equanimity (舍受 shě shòu) – emotionally dull, or without emotion. For example, regarding food, there is no "this is delicious," that "is not delicious." Mostly, there's only whether it's edible or not.
Another example: separation from or reunion with parents and siblings – no internal change. No feelings of joy, excitement, or loss. Another example: regarding the warmth and coldness of human relationships – being scolded, I don't get angry, or pretend to be angry, or get angry for a moment. Being praised by others, I don't feel complacent or self-satisfied. Others' blame or misunderstanding – it's not disdain, not tolerance, not indifference. It's like cutting the air with a knife or punching cotton; however others act, it's always nothing!
The connotation of the feeling of equanimity is no-self (无我 wú wǒ). "I" am renouncing; "I" am feeling. Without "I," naturally there is nothing to renounce and nothing to feel, because the subject of renouncing and feeling has disappeared.
Comment: Cultivation should be like this. It's not reciting theories all day while actual mental conduct is completely opposite. When cultivating to the state of no-mind (无心 wú xīn), there's no need to talk about precepts anymore; precepts are superfluous. When there is no-mind, virtue is highest. When there is no seeking, virtue is highest. Only with high virtue can one become a sage; there are no sages with low character.
