Physical and Mental Reactions from Directly Experiencing the Tathagatagarbha (July 25, 2013)

Shi Ruyuan: After experiencing some incredible states these past few days, my meditation has deepened and stabilized further. The Dharma principles within my mind have become crystal clear, continuously emerging. Dwelling in samadhi throughout the day, I find myself utterly unable to generate any wandering thoughts or attachments, as if some mysterious force is cleansing the thoughts in my mind. My heart is clear and joyful, my entire body feels light and relaxed—this state is beyond description in words. Master, how is dwelling in samadhi so utterly miraculous!
Ever since you, Master, instructed me to contemplate the hua-tou "Who is dragging the corpse?", I suddenly recalled your words from days earlier about "hitting me with a stick." Instantly, I understood the meaning behind those words, which was... (omitted over a hundred words directly pointing to the operation of Tathagatagarbha). My heart understood, though the details cannot be expressed in language.

Around 2 PM yesterday afternoon, while contemplating the hua-tou, I suddenly remembered your words from days earlier, Master, about "hitting me with a stick." At the time, I couldn't answer the question you posed, but the secret within it became instantly clear and evident. My heart was so filled with gratitude that I immediately wanted to kneel and bow to you, Master, to express my profound thanks. I felt deeply grateful for your painstaking care and guidance for this disciple.
These past two days have been truly miraculous. Despite being unable to sleep, I feel spiritually refreshed and full of energy, experiencing a serene lightness and joy as if having changed into a new set of aggregates (skandhas) and physical form. Suddenly recalling your words again, Master, about "hitting me with a stick"—I realized this wasn't about you actually wanting to hit me, but rather... At that moment, a field of bright light suddenly appeared before my eyes, and my heart understood the true intention behind your words: it was your compassionate means to awaken this disciple to realize my own self-nature, enabling me to find my own inherent treasure! At that instant, just like previous times, I was moved to tears for a long while, buzzing with excitement as goosebumps covered my body. My mind was suddenly struck dumbstruck, taking quite some time to recover. From last night until this morning, whenever I contemplated the Dharma principles, my tears never dried. My heart clearly understood this was your painstaking effort, Master, seeking to skillfully guide this disciple. Gratitude to you, Master! From now on, I will contemplate meticulously how Tathagatagarbha operates within the five aggregates.

Commentary: This time, Shi Ruyuan has genuinely attained realization without the slightest trace of doubt or obscurity. The general wisdom (总相智) of realizing Tathagatagarbha has arisen. The coarse, overall operation of Tathagatagarbha within the five-aggregate body is utterly clear and unmistakable. Within the first dhyana (初禅定), the shift from intellectual understanding to actual realization was effortless as child's play. While Shi Ruyuan was dwelling in samadhi throughout the day, a gentle pointing out, combined with her contemplation, led her to personally realize the true reality of the Dharmadhatu (法界实相). At the moment of realization, inner joy overflowed, subsequently followed by the arising of luminous awareness (觉明现起). Her spirit was full and vibrant without drowsiness, her entire body serene and light, abiding in ease. Although her expression of Tathagatagarbha's operation was coarse, her inner certainty was absolute.

The Master merely mentioned hitting with a stick—without actually striking the body—and already this effect was achieved. If the blow truly landed, wouldn't the effect be even better? Evidently, some individuals are still in need of a good beating! A few solid whacks, even if they don't lead to immediate realization, would bring them very close to it. Master, I loved hitting people since childhood—now I finally have a proper use for that skill. Those who wish to be hit, just say the word to the Master.

The prerequisite for attaining meditative concentration (禅定) is to cultivate merit (福). Insufficient merit and virtue (福德), no meditative concentration arises. Meditative concentration combined with merit and virtue gives birth to wisdom (智慧); meditative concentration alone is insufficient. When you all obtain that key and master the skill of making keys, I, your Master, can depart at any time with peace of mind. You could then say, "Master, please depart assured, we will practice diligently onward without problems." In the opposite scenario, when I am compelled to leave, some will desperately clutch my robes, tugging at my arms, faces streaked with snot and tears, refusing to let me go. Why is this? Because they haven't yet learned the skills for life, fearing they will starve. Yet separation is inevitable. No one will support you forever; you should learn independence swiftly, becoming capable of self-reliance and supporting yourselves.