The Inspiration of the Mind Arising in Meditation

Ruchun: In the past few days, my mind has been contemplating: why the five aggregates are not self, not different from self, and not mutually present within each other. I had no clear approach and did not know where to start. Yesterday, I returned to my hometown for some matters. This morning, I had been sitting for only a short while when a pleasant sensation gradually arose from my legs and spread through my body. My mind was still occupied with this question. Soon, I heard the sound of someone talking on the phone downstairs, very loudly. It seemed to echo in my mind for a long time without dissipating. In an instant, I seemed to understand, or rather, perceived: sound is not a person, but it is not different from a person either. Sound and a person do not exist simultaneously; they are not mutually present within each other. That is: sound is not a person, not different from a person, and not mutually present within each other. Similarly: the five aggregates are not self, not different from self, and not mutually present within each other.

Upon realizing this, my mind remained very calm, without much reaction. In the past, encountering such a situation would have brought a feeling of sudden clarity and joy. I wonder why this time it did not? Throughout the day, my mind intermittently dwelled on this question. By the afternoon, I understood: all dharmas are not self, not different from self, and not mutually present within each other. I felt that while dealing with many guests today, my mouth spoke and my face smiled, but it did not truly enter my heart. There seemed to be a sense of detachment from people in my mind, with weak engagement and penetration.

Commentary: The content, process, and result of your contemplation are quite good. In terms of content, the concepts of "not different from self" and "not mutually present within each other" are very difficult to understand; most people do not grasp them. In terms of process, while contemplating and observing in stillness, you happened to hear the sound of a phone call. At that moment, inspiration arose, and you suddenly understood the relationship between a person and sound, then associated it with the relationship between the five aggregates and the self. This inspiration primarily originated from the mind-consciousness (manas). The consciousness (vijñana) heard the sound, and the two worked together. Without meditative concentration (samadhi) in the mind, the mind-consciousness could not have had such inspiration, but this inspiration does not yet constitute direct realization (abhisamaya). In terms of result, you understood the meaning of "the five aggregates are not self and not different from self," but it is relatively coarse and not deep or detailed. Sound is not a person; no one mistakes sound for a person. However, the relationship between sound and a person is inseparable; they are mutually dependent and cannot replace each other. "Not mutually present within each other" means that sound is not within the person, and the person is not within sound.

Based on this, contemplate the five aggregates further: the five aggregates are not self; self is not the five aggregates. The relationship between self and the five aggregates is one of mutual dependence, and they cannot replace each other. "Not mutually present within each other" means that self is not within the five aggregates, and the five aggregates are not within self. The subsequent relationship between the five aggregates and self is largely inferred by analogy, not directly and clearly perceived. Therefore, this belongs to conceptual understanding (adhimoksha) or superior understanding (adhimukti). There is still a distance from direct realization (abhisamaya), and further effort is needed. However, this is already very good.

Ruchun is particularly diligent. After karmic obstructions have been eliminated, it is as if a switch has been turned on, with new wisdom continuously emerging. Therefore, those with heavy karmic obstructions must find ways to eliminate karma and must absolutely avoid creating new karma; otherwise, there will be no hope in this lifetime. The reason new wisdom arises without the former joy is that with insight and experience, one becomes more profound. Only those without experience easily feel joy. The lack of engagement and penetration with people and affairs, and the sense of detachment, arise because of meditative concentration (dhyana). When the mind is still and unmoving, it neither draws near to nor merges with people, things, or events. When the mind does not move, there is a certain numbness and apathy.

Ruchun has not been lacking in cultivating merit (punya), and does so without discrimination among people, with equanimity and without seeking anything in return. Thus, he has finally overcome his karmic obstructions. Great merit suppresses a hundred calamities. Wealth and money may not necessarily resolve disasters, but merit can suppress them. Should a wise person seek merit, or seek wealth, fame, and immediate personal gain? Seek nothing; do not pursue worldly affairs any longer. That is a foolish act. Worldly wise people are all quite foolish, while worldly fools may perhaps possess wisdom.