The Metamorphic Process on the Path Leading to Stream-Entry

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

In 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 causes sharp pain. The area between my eyebrows and the crown of my head feels swollen, tight, and tense. My forehead burns as if scorched by fire, making it difficult to even open my eyes. Looking at things feels exhausting and draining. I dread going out, doing tasks, or meeting people. When others call me, I often fail to react promptly, frequently mishearing and making mistakes. My mind goes blank, unresponsive and uncontrollable.

Lately, no matter what I do, I unconsciously forget. While walking, the moment I pause at a red light and my mind settles, my brain goes completely blank. I stand there dazed, unable to recall what I was doing, feeling as if I were sleepwalking—my mind and body uncontrolled and uncoordinated. Sometimes, reciting the Shurangama Mantra temporarily alleviates these reactions. Afterwards, when I look at the people, buildings, and vehicles around me, they appear unreal, like images on an immense screen. Currently, the center of my forehead between my eyebrows feels tight and feverish. Closing my eyes during meditation brings considerable relief. When contemplating the Dharma principles, my mind becomes clear and free of distracting thoughts. Yet, when family members speak to me, I find it laborious and taxing.

Previously, when listening to your teachings on contemplation practice, I couldn’t comprehend them. Now, with the stability of meditation, I contemplate the Four Foundations of Mindfulness and gradually begin to grasp the wondrous functions of self-nature. By observing how this tool of the five aggregates and eighteen realms manifests in sentient beings during activities, I can discern the self-nature’s display of marvelous functions. Regarding certain meditation topics, such as “Who is reciting the Buddha’s name?” or “Who is dragging this corpse?”, I can slowly engage in deep, subtle reflection, arousing doubt. An inner stress response arises, and tears flow involuntarily. In the past, I practiced Buddhism using only the superficial conscious mind—listening, thinking, and reading—feeling little connection to the Dharma learned this way. Now, with meditative stability, contemplation is entirely different. It deeply moves me, making me profoundly aware that this body is merely a corpse. Life after life in the six realms, changing bodies is like changing clothes. I’ve lost interest in people and affairs, 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 physical and mental transformation before attaining the path of insight—a gradual rebirth, shedding the ordinary being’s body and mind to align with the sage’s realm. Currently at the stage of Sotapatti-magga (the path to stream-entry), this cultivation process is indispensable. Without this transformation of body and mind, one remains forever an ordinary being, confined within the realm of consciousness, with the manas (seventh consciousness) unrefined. The bodily changes are induced by meditative absorption (dhyana). When the mind quiets to a certain degree, the body’s qi and blood become unobstructed and abundant, replacing the old karmically obstructed body.

The mental transformation is a gradual disengagement from worldly dharmas. Interest in the phenomena of the human realm fades, gradually aligning with emptiness and selflessness. Step by step, one sheds the ordinary being’s “fetal form” and replaces the “mortal bones.” Severing the view of self is inevitable. In terms of wisdom, not only has progress been made in the Hinayana path, but significant advancement has also occurred in the Mahayana path. A preliminary direct perception of the self-nature Dharma has arisen, entirely free from the conceptual understanding of consciousness. The inner light grows increasingly vast and bright. Thus, after severing the view of self, dedicated engagement in Chan meditation will bring the realization of the Mind within reach.

From Weiru’s physical and mental state, it is evident that her Hinayana practice has progressed beyond the Warmth Stage of the Four Preliminary Practices (Four Applications of Mindfulness), beyond the Summit Stage, and reached the Endurance Stage, having developed the wisdom root of Endurance. After passing through the Supreme Mundane Dharmas stage, she will sever the view of self and attain the first fruition (Sotapanna). In Mahayana practice, she has reached the Warmth Stage of the Four Preliminary Practices, having developed the wisdom root of Warmth. After Hinayana stream-entry, her Mahayana Four Preliminary Practices will naturally advance. Realization of the Mind in this lifetime is hopeful. Observing these most genuine and authentic practices, is there any manifestation of greed, hatred, or delusion in Weiru’s entire physical and mental state? Is there any grasping or attachment to the world of the five aggregates? Is there even a trace of indulgence in worldly sensual pleasures? None whatsoever. Thus, facts prove that with genuine, earnest practice, especially with the attainment of meditative absorption—particularly the “access concentration” (anagami-samadhi)—afflictions are subdued, and the coarsest forms of greed are eradicated. Severing attachment to the human realm and the desire realm heavens leads to the first dhyana. After attaining the fruition, the emergence of the first dhyana makes the attainment of the third fruition (Anagami) entirely possible. Therefore, for those who truly resolve to practice and seek accomplishment, it is not so difficult. Excessive cleverness and worldly intelligence often prove detrimental.

Those who diligently and steadfastly engage in practice are generally not superficially shrewd or clever individuals, nor are they fond of idle talk or self-display. Though they may appear somewhat simple or dull externally, their honesty and diligence are their greatest strengths. Ultimately, they attain genuine, undeniable benefits. In contrast, how many of those who claim to have attained the first or second fruition exhibit such a cultivation process? Almost none. Their physical and mental worlds remain largely unchanged—flat as water, still the same old appearance and shell, devoid of freshness. Without meditative absorption, their so-called wisdom remains mere intellectual understanding confined to consciousness, unable to penetrate to the manas and the inner mind. They remain in the same old “fetal form” and “mortal bones,” fully equipped with all afflictions, yet glib-tongued but incapable of action.