Reflections on the Practice of Eighty-Two Mouths

I will first discuss the experience of realization. Realization occurs when, while concentrating on one thing, there is suddenly an inner shock, leading to a conclusion. The body and mind may feel momentarily empty, and in that instant, the perception of the world also changes. However, this conclusion is not yet complete; it is neither detailed nor thorough enough. The mind cannot be fully certain and needs to strike while the iron is hot, delving deeper step by step, repeatedly engaging in contemplative practice. One may even need to persist for a long time to gradually perceive the complete picture, thereby solidifying the conclusion until all doubt is eliminated. This process involves diligence and meditative concentration (dhyana). Without sufficient perseverance and effort, it is impossible to complete the contemplation fully. Most of the time, there will be fluctuations, and the ability to persevere relies on one’s initial resolve (bodhicitta).

Generally, if one attempts to contemplate too many objects but lacks sufficient concentration, none can be completed. As the saying goes, "A bird in the hand is worth two in the bush." One should strive to complete the entire process of a single contemplative practice to gradually master the method before moving on to the next. There is no room for haste in between.

In daily life, it is essential to strengthen concentration, constantly engaging in introspection. Whether eating, walking, or performing tasks, one should practice focusing the mind on a single point. Over time, one may become less inclined to speak and increasingly feel far inferior to others. Due to a lack of tangible practice results, one becomes unwilling to engage in empty discussions about Dharma principles. One may feel aversion toward those who indulge in grandiose talk, speak meaninglessly, merely parrot Buddhist phrases to preach lofty ideals, yet cannot speak from their own practical experience, feeling that such people mislead both themselves and others.

After prolonged introspection and self-reflection, one gains a clearer and deeper understanding of others' thoughts and psychological changes than before. Seeing faults in others becomes like seeing one’s own faults, often evoking a sense of remorse. Resentment toward others transforms into dissatisfaction with one’s own habitual tendencies. However, interactions with others may improve compared to the past, and one becomes more considerate in speech, mindful of others' feelings. Yet, the strong inclination to constantly evaluate whether someone is treating oneself well or poorly diminishes.

If one diligently practices every day, interest in worldly matters diminishes significantly. Apart from deeply ingrained habits, most activities become unappealing. Even if occasionally undertaken, interest fades quickly, and one can let go easily. Instead, observing the mind’s reactions to the world becomes a frequent activity. However, most introspections reveal shameful habitual tendencies. The more clearly one sees them, the more one feels that changing habits is truly a long and arduous task.

Comment: Your insights are quite excellent; they are genuine experiences and realizations from actual practice. The feelings and experiences of realization described at the beginning are likely not the final realization but rather the process leading up to it. During this process, many such phenomena arise, which are called samadhi states. These involve varying degrees of concentration (samadhi) and wisdom (prajna), some more superficial. The final realization, however, is a samadhi state characterized by the equipoise of concentration and wisdom. This is true samadhi, where the physical and mental experiences are more intense and enduring. The concentration becomes more stable and less prone to dissipation. Whether walking, standing, sitting, or lying down, one remains in a state of concentration. Afflictions become extremely subtle, to the point of being nearly undetectable. There are also other physical and mental phenomena, but it is best not to elaborate too much, lest some, upon hearing of them, falsely claim to have experienced the same, implying their own enlightenment.

Contemplative practice should indeed focus on only one issue or one point of doubt. With more than one, the mind becomes scattered and prone to wandering thoughts; that is no longer true contemplation. When one genuinely applies effort and engages in true contemplation, the entire person undergoes changes, becoming different from before. Acquaintances may perceive you as rigid, dull, dry, uninteresting, aloof, or insensitive. But a true practitioner is no longer an ordinary worldling; they have transcended the secular class of ordinary beings. Both internally and externally, they undergo varying degrees of transformation, gradually experiencing a profound change. Others may no longer understand them, leading to many misunderstandings. Practitioners are, of course, not on the same path as others; it is best not to dwell on such matters.

When practice reaches a certain level, both concentration and wisdom are enhanced. One no longer enjoys boastful talk or self-promotion. The mind becomes very refined, and one unconsciously observes the surrounding people and events with great subtlety. Upon meeting someone, one immediately perceives their mental state and thoughts, seeing through the truth of matters. Self-observation also becomes very meticulous; one’s own thoughts, afflictions, and habitual tendencies are easily discerned. Moreover, interest in various worldly phenomena gradually fades. Some phenomena can be abandoned immediately and without hesitation because one has seen through them. Those who have not seen through them, of course, continue to chase, cling to, and treasure them. In summary, during genuine practice, one continuously changes in every aspect, becoming profoundly different from the past.