The Metamorphic Process on the Path Leading to Stream-Entry

Weiru's Contemplation Practice Log (February 28, 2024)

These recent days, the physical reactions have been particularly pronounced. I eat less and less without feeling hungry. The top of my head feels somewhat swollen and itchy, and scratching it causes pain. The area between my eyebrows and the crown of my head feels swollen and tightly constricted. My forehead burns as if scorched by fire, making it hard to even open my eyes. Looking at things feels exhausting and tiring. Currently, I dread going out, doing things, or meeting people. When people around me call out, I often can't react in time, mishearing or making mistakes countless times. My mind goes completely blank and it feels disobedient.

Lately, whatever I do, I unconsciously forget. While walking, the moment I pause at a red light and my mind settles even slightly, my brain blanks out completely. I stand there dazed, unable to recall what I was doing, feeling as if I'm sleepwalking. My mind and body feel uncontrolled and inflexible. Sometimes, reciting the Shurangama Mantra temporarily alleviates these reactions. Afterward, when I look at the people, buildings, and cars around me, they seem unreal, like images on an immense screen. Currently, the area between my eyebrows and forehead feels tight and hot. If I sit in meditation with my eyes closed, it feels much better. When contemplating the Dharma principles, my mind becomes clear and free of distracting thoughts. When family members talk to me, I find it strenuous and effortful.

Previously, when listening to you, Master, explain the principles of contemplation, I couldn't understand. Now, having attained samadhi and contemplating the Four Foundations of Mindfulness, I am slowly beginning to grasp the subtle functions of the self-nature. Observing the functioning of the sentient being's body of the five aggregates and eighteen realms as tools, I can discover the functional manifestation of the self-nature's subtle use. Regarding certain critical phrases, like "Who is reciting the Buddha's name?" or "Who is dragging this corpse?", I can gradually engage in deep, subtle contemplation, giving rise to a sense of doubt. An inner stress reaction arises, and tears flow involuntarily. Before, when studying Buddhism, I used only a simple conscious mind – listening, thinking, and looking – and felt nothing toward the Dharma learned this way. Now, contemplating with samadhi is different; the inner impact is profound. I deeply perceive that this body is merely a corpse. Through life after life in the six realms of rebirth, changing bodies is like changing clothes. Now, I have no interest in people or things, unwilling to discriminate between right and wrong, good and bad. My mind is constantly focused on contemplating the Dharma principles.

Commentary: This is the process of mental and physical transformation before attaining the Path of Seeing. It is a gradual process of being reborn, shedding the ordinary person's body and mind to align with the sage's state. Currently at the stage preliminary to the Fruit of Stream-Entry, this cultivation process is essential. Without this transformation of body and mind, one remains forever an ordinary person, confined within the realm of consciousness, without the manas (sense-mind) being influenced. The physical transformation is induced by samadhi. When the mind quiets to a certain degree, the vital energy and blood throughout the body become unobstructed and abundant, replacing the old karmically obstructed body.

The mental transformation is a gradual disengagement from correspondence with worldly dharmas. Interest in the phenomena of the human realm fades, gradually corresponding with emptiness and selflessness. There is a gradual shedding of the ordinary person's "fetal state" and replacement of the ordinary person's "bones." Severing the view of self is only a matter of time. In terms of wisdom, there are achievements not only in the Hinayana path but also significant progress in the Mahayana path. There is an initial, direct insight into the self-nature Dharma, devoid of even a trace of conscious emotional thought or intellectual understanding. The inner light grows increasingly larger and brighter. Under these circumstances, after severing the view of self, dedicated Chan (Zen) investigation will lead to the realization of the mind (明心) being within reach.

From Weiru's mental and physical state, it can be seen that the practice of the Hinayana path has passed through the stage of the Four Preparatory Practices (四加行), specifically the Warmth Stage (暖法), and also the Summit Stage (顶法), reaching the Forbearance Stage (忍法), having attained the wholesome root of Forbearance. Progressing further through the Supreme Mundane Dharmas Stage (世第一法) will lead to the severing of the view of self and the attainment of the Fruit of Stream-Entry (初果). In the Mahayana path, she has reached the Warmth Stage within the Four Preparatory Practices, possessing the wholesome root of Warmth. After severing the view of self in the Hinayana path, the Mahayana Four Preparatory Practices will naturally advance. Realizing the mind in this lifetime is hopeful. Looking at this most genuine and authentic practice, within Weiru's entire mental and physical state, is there any manifestation of the afflictions of greed, hatred, and delusion? Is there any grasping at or clinging to the world of the five aggregates? Is there even a trace of pursuit of worldly sensual pleasures? There is none. Therefore, facts prove that as long as one genuinely and earnestly practices, as long as samadhi arises, especially access concentration (未到地定), it will subdue afflictions and eradicate the coarsest greed – greed for the human realm. Once greed for the heavenly realms is also eradicated, that is the first dhyāna (初禅). After attaining the fruit, the arising of the first dhyāna makes the full attainment of the Third Fruit (三果) entirely possible. Therefore, as long as one resolves to genuinely practice and seek attainment, it is not so difficult. It doesn't require extreme cleverness or sharpness; worldly intelligence and cleverness often hinder progress.

Those who can practice diligently and steadfastly are generally not the superficially sharp or clever individuals, nor those fond of talking, nor those fond of self-display. Outwardly, they may seem somewhat simple, but honesty and willingness to work hard are the greatest advantages. The result, however, is the attainment of true and real benefits. In contrast, how many of those who claim to have attained the First or Second Fruit have undergone such a practice process? Almost none. Their mental and physical world shows almost no change, remaining flat like water, still the same old appearance and shell, lacking anything fresh. Without samadhi, the so-called wisdom is merely conscious knowledge and views, unable to penetrate beyond consciousness to reach the manas and the inner heart. They remain in that old "fetal state" and "old bones," fully endowed with all afflictions, yet glib-tongued, able to talk but not to do.