Rutao's Observational Journal 2021-10-04

The energy channels in my legs are becoming increasingly unobstructed, and sitting in meditation is now very comfortable. When I begin my sitting session, it requires almost no effort; with slight adjustments to my breathing, I can enter an ethereal and supple state. Then, I contemplate the teaching of the selflessness of the five aggregates, holding it within my mind for investigation. After rising from meditation, my legs feel blissful and extremely comfortable. Upon waking in the morning, my entire body feels joyful—my waist, hands, feet, heart area, and throat are all brimming with energy. Every cell in my body feels blissful, and the abundance of qi and blood creates a sensation of distension. The excessive energy feels like a burden, so I usually get up and walk around to disperse the accumulated energy. My mind also feels very light, clear, and sharp, as if a pure energy is surging toward the crown of my head.

I will continue to maintain a state of eating little. From today until the end of the holiday, I will abstain from foods like rice and noodles to further clear my intestines. I feel that the obstacles in meditation are primarily due to the obscurations of the five aggregates, meaning reasons from both body and mind. Firstly, the body’s energy channels are not sufficiently clear, preventing energy from being effectively accumulated and elevated. Secondly, the mind is not pure enough, troubled by chaotic thoughts, making it impossible to focus single-mindedly on contemplating the Dharma. Thus, progress in practice is slow. Therefore, I need to remove obscurations from both body and mind. As long as I apply genuine effort, there will surely be results. My fear is that in daily life, I become entangled in mundane affairs, muddled and unaware, which hinders spiritual progress. Hence, the vigilance of consciousness is crucial. Before the manas (root mind) is successfully transformed, consciousness must frequently remind and urge the manas to focus energy on the right path and never let it wander aimlessly.

Making the body more tranquil and clarifying the mind’s thoughts are relatively not too difficult. However, truly severing the view of self is indeed very hard because the manas is extremely stubborn. This can be observed in ordinary dreams—sometimes, during dreams, various self-preserving mentalities and emotions still arise. During the day, one might deceive oneself, feeling as if the mind is exceptionally pure, but at night, in dreams, it becomes clear that the manas’s petty calculations have not ceased. Thus, the practice remains superficial, and deeper progress is needed; the path is still long.

Comment: This is the stage of the enlightenment factor of joy. The seven factors of enlightenment (bodhyaṅga) are: mindfulness, investigation of dharmas, energy, joy, tranquility, concentration, and equanimity. These seven factors are interconnected; without the preceding factors, the subsequent ones cannot arise. When the enlightenment factor of joy appears, there is mental joy and bodily bliss. Later come the enlightenment factors of tranquility and concentration, and finally equanimity.

If one is at the initial stage of bodily bliss, one should maintain it and not rush to disperse it. Allow the practice to naturally transition and progress without excessive artificial intervention; letting it unfold naturally is best. Just avoid clinging to or fixating on these experiences, as that would hinder progress. Before the enlightenment factors of tranquility and concentration arise, the experiences cannot be emptied or relinquished. At this stage, one should still maintain a natural state, going along with the bodily bliss and sensations. Otherwise, the subsequent enlightenment factors will not manifest. When young, with good physical conditions, spiritual cultivation progresses very quickly. The older one gets, the more difficult it becomes. Therefore, it is best to begin spiritual practice as early as possible.

Additionally, when contemplating the selflessness of the five aggregates during meditation, the Dharma teaching held in mind should not be too numerous or complex. Keep it as simple and singular as possible, delving deeper bit by bit. Greed for too much will make it indigestible. To contemplate selflessness, break down all components of the five aggregates and start by contemplating one aspect, holding a specific Dharma teaching in mind. This way, contemplation won’t be too difficult. Initially, do not hold a broad notion like “the selflessness of the five aggregates” in mind, because at this stage, both consciousness and the manas have limited capacity and cannot handle such a massive concept. Once the capacity improves and the ability for macro-level contemplation strengthens, then one can contemplate the selflessness of the five aggregates and eighteen elements (dhātus) as a whole or in totality. Only then can it be manageable.

I ask those who claim realization through consciousness alone: Have you ever experienced such sensations? Have you had such experiences? I suspect you haven’t even dreamt of them, let alone had firsthand experience. You likely haven’t even initiated the first of the seven enlightenment factors. The enlightenment factors of concentration and equanimity are even further beyond your reach—you haven’t seen a shadow of them. You claim fruition by skipping the seven enlightenment factors, or even skipping the Noble Eightfold Path, or even skipping the thirty-seven factors of enlightenment! Without any trace of actual practice, how could you sever the three fetters? How could you have genuine realization? Without severing the three fetters, how could you possibly attain insight and awakening? Every group and every individual labels themselves as “practicing and realizing,” yet they skip the cultivation of the thirty-seven factors of enlightenment. How can this be called actual practice? Seeking only reputation, regardless of the consequences—this is the current mindset of those who study Buddhism.