What is the Separation of Mind and Matter, and the Separation of Mind and Mind?

After gaining strength in contemplation, the first stage is the separation of mind and matter, followed by the separation of mind from mind. The separation of mind and matter is easy to understand and observe. What is the state of the separation of mind from mind, and how can it be observed?

He Qianxing: I myself do not know whether the mind has separated from mind; I estimate it has not yet completely separated. I only feel that fear has diminished greatly. Previously, I feared physical harm, feared the future, and feared that my body would not be cared for. Now, I feel the body is like a wooden tool; touching the body is like touching an external object, so there is no fear. As for how to observe it, when the mind calms down, the arising of thoughts is very evident. They arise and then disappear. The mind stands outside the thoughts; thoughts drift and scatter like dust. Your disciple’s level is still very low, so I do not know how to describe it.

Commentary: Why was there fear in the past? Because there was worry. Why was there worry? Because of the fear of loss and the fear of not obtaining, the anxiety of gain and loss. Why is there anxiety of gain and loss? Because one regards the body, mind, and the five aggregates as one’s own, clinging to the benefits and losses of the five aggregates and the body-mind. If one cannot let go of the self within, there will be anxiety of gain and loss, and the mind will have worry and fear. When one cultivates to the point of seeing the emptiness of the body and mind, and the emptiness of the five aggregates, then there is no fear.

The separation of mind and matter is when the mind steps outside the body to observe the physical form objectively, just like observing an unrelated piece of wood, without emotion, not regarding the physical form as one’s own possession. At this point, the severance of the view of self is not far off. The separation of mind from mind is also when the mind steps outside its own mind, observing the various activities, thoughts, ideas, and emotional fluctuations of the mind objectively and dispassionately. Wholesome, unwholesome, and neutral thoughts and emotions can all be observed, just like observing those of others. The conclusions drawn in this way are objective, truthful, impartial, and balanced. Thus, one understands the wholesome and unwholesome nature of one’s own thoughts, and will consciously or unconsciously correct and change one’s own mind. If the mind is separated from mind, then seeing the path is not far off.
These observations all belong to the practice of the Four Foundations of Mindfulness. Whether or not a person has studied and practiced the Four Foundations of Mindfulness, as long as they can observe truthfully, they will unknowingly enter into the contemplation of the body, feelings, mind, and phenomena of the Four Foundations of Mindfulness, and only then can they see the path. The contemplation of the Four Foundations of Mindfulness is an essential practice before seeing the path. Therefore, any practice of the Hinayana path cannot be separated from the Four Foundations of Mindfulness. The contemplation of the Four Foundations of Mindfulness is an expedient and swift method for attaining liberation, and it is also an expedient and swift gateway leading to the Mahayana.

Ru Chun: Your disciple observes that sometimes when afflictions and habitual tendencies arise, it is like using a fire to light wet firewood; the flame flashes for a moment, but cannot produce a real fire. Is this a slight separation of the mind from afflictions?

Commentary: Because the mind sees through the emptiness of the world of the five aggregates, afflictions are not so numerous or heavy. They are like wet firewood; when encountering a spark, because water overcomes fire, the conditions for the fire to ignite are not complete, so the fire cannot start. The karmic actions of afflictions naturally do not arise, and one cannot create karmic afflictions. What is the cause for the fire to start? It is regarding the five aggregates as real and substantial, as ‘mine’. When one observes that the five aggregates are not-self and not real, they become unrelated to oneself. What reason is there then for the fire to start?

Ru Chun: Indeed, it is so. There is no need for conscious guidance; it is just naturally impossible to ignite the fire. The state of mind is relatively stable and peaceful. It is just that sometimes a strong sense of renunciation suddenly arises, wishing to immediately leave the current environment and go to a place isolated from the world, a place without needing food, drink, or family to worry about. I always want to find a place like a deep mountain or old forest to stay quietly and alone. Thinking is one thing, but reality does not permit it. I can only honestly and helplessly stay at home and muddle through the days.