Persistent Contemplation and Practice Leads to Continuous Elevation

As recorded in this meditation log: During the past two days, each sitting session began with 25 minutes in full lotus position, after which the body started to feel warm, and then I switched to half lotus. Now the right leg is more flexible than before. It feels like the mental focus during full lotus is somewhat more effective than in half lotus. Currently, I still primarily cultivate śamatha (calm abiding). After sitting down, the mind can settle, and I recognize the importance of "sharpening the axe won't delay the woodcutting work." Without craving any particular sensations or results, impatience naturally subsides. I can settle my mind and start from the ground up, beginning with the breath. 

At the start of sitting, I still begin by regulating the breath: first taking a deep inhalation into the abdomen, then exhaling slowly, adjusting for several minutes while simultaneously relaxing. Then, I slowly recite the Heart Sutra silently, word by word, until reaching a state of śamatha-vipaśyanā (calm abiding and insight). Once there, I observe the breath slightly longer. When feeling bored, a subtle desire for distraction arises in the mind. Then, upon reflecting, I see that this mind is merely a function of awareness; this "I" has no basis, cannot be found internally or externally, and is suddenly perceived as like a dream—truly, no one exists at all. Then, in this state, desires fade away, the mind settles into stillness without movement, and even the desire for observation ceases. After 45 minutes, when the legs begin to feel numb, swollen, and painful, I persist in countering and enduring the sensations for a while. After one hour, I end the session, not wishing to continue further. 

Comment: In meditation practice, fluctuations in the physical body's condition and mental states are normal. What's valuable is steadfast perseverance; eventually, it will stabilize without fluctuations. At that point, the meditation practice will become solid. Regarding the observed breath, there will be clear recognition and perception. Furthermore, concerning other bodily phenomena arising from observing the breath, there will also be a lucid awareness—no longer being immersed in the state but able to step outside it, separating mind and matter, looking down upon the physical body. Only then can there be a correct understanding, seeing the true reality of the physical body, gradually perceiving the emptiness (śūnyatā) of its arising, ceasing, and changing nature. This perception is not forcibly implanted by consciousness, nor guided by it; it is the objective, lucid perception of the manas (mental faculty), an emotion-free, rational cognition. Only rational cognition can endure and function effectively, transforming body and mind, altering one's attitude towards the five aggregates (skandhas), and enabling objective handling of issues related to the five aggregates. With such sustained diligent practice, it becomes possible to sever the view of self (sakkāya-diṭṭhi). 

Practicing gradually in this way, one will understand the role consciousness plays within it and the role the manas plays within it. Regarding the erroneous, irrational view of attaining fruition (phala) through consciousness alone, one will realize how naive and ridiculous it is. Some, upon reading in the sutras about bhikkhus attaining fruition after listening to the Dharma for just a few minutes, think they too can attain fruition quickly without practicing the Thirty-seven Aids to Enlightenment (bodhipakṣikā dharma) or cultivating concentration (dhyāna). This is an utterly ignorant and laughable notion. Those who attained fruition after listening to the Buddha speak for a few minutes had done much practice in previous and present lives; they were fully endowed with the Thirty-seven Aids to Enlightenment, possessed ample wholesome roots and merit (puṇya), and had the necessary causes and conditions for realizing the Dharma. The Buddha's blessing power also played a significant role. It was not an effortless attainment gained cheaply; they paid a considerable price. 

Our current diligent practice of the Four Foundations of Mindfulness (smṛtyupasthāna) is precisely the practice of the Thirty-seven Aids to Enlightenment. We cultivate śīla (morality), samādhi (concentration), and prajñā (wisdom) together, striving to nurture wholesome roots and merit. We do not seek shortcuts but progress steadily, solidifying our foundation. Once the various causes, conditions, and factors are fully assembled, we will be able to sever the view of self.