Concentration on the Mental Faculty Enables Unconscious Transcendence of Doctrinal Framework Through Practice

Shi Ruyuan: Some time ago, the discomfort in my head returned as before, though this time the heat, swelling, pain, and itching were much milder than last time. Subsequently, my upper and lower lips trembled and twitched intensely. Around 3 a.m., I was awakened by the Dharma meaning from the Diamond Sutra about the notions of self, others, sentient beings, and life span. After another day or two, the scripture passage "all phenomena are non-phenomena" surfaced in my dream and woke me up through recitation. These experiences usually arose with the first thought upon waking. Then my lips trembled violently for two or three days, making me somewhat worried that I might be falling ill in some part of my body or head, fearing it would hinder my meditative concentration and contemplative practice. After five days of trembling, it subsided, and my head no longer felt drafty or sensitive to cold. The year-long tightness and swelling between my eyebrows also resolved, though it squeezed out a small fleshy bump in the center of my brow. Currently, my lower lip still trembles occasionally.

After these head symptoms improved, I felt a shift in my meditative concentration. My mind became free of distracting thoughts and exceptionally serene. Now, whether walking, sitting, lying down, riding an electric scooter, or hearing noise in supermarkets, I constantly hear the uninterrupted recitation of Buddha's name in my mind. Chants or scriptures also spontaneously arise, and I find myself even less inclined to engage in idle talk. My mind feels much clearer than before. Previously, when studying the Master's books, I had to repeatedly memorize them; otherwise, I'd forget and couldn't recall. Now, when contemplating the Master's Dharma meanings—observing the five aggregates (skandhas) as suffering, emptiness, and impermanence, or contemplating the impurity of the body—images of skeletons and the suffering of birth, aging, sickness, and death spontaneously appear in my mind. I can recall and contemplate any teaching at will. Because the contemplation of skeletons is constantly present in my mind, skeletal images inexplicably manifest at all times.

Recently, my body and mind have shown varying degrees of reaction. When outside, my mind sometimes wanders uncontrollably, and I must constantly remind myself to stay focused, yet my body and mind become less cooperative at critical moments. The clearer, more transparent, and joyful my inner state becomes, the less I feel the heaviness of my body. It's as if an indescribable force within continuously clears blocked channels in my mind. With this inner通畅 (smoothness/unobstructedness), my physical form feels illusory and insubstantial.

Once, my daughters invited me to a milk shop to choose milk. When they asked which brand I preferred, I disliked milk-based drinks and intended to decline. Though mentally lucid, I couldn't open my mouth to answer. My eyes wouldn't open, and my whole body seemed immobilized, as if fixed in place—I couldn't lift my feet to move. So I stood there dazed and unresponsive, feeling detached from my body, with my mind filled solely with Buddha recitation and endless Dharma contemplation. My daughters found my behavior strange and asked what was wrong. Though fully aware mentally, my mouth seemed unable to move; I felt adrift in a dreamlike state of wandering thoughts, powerless to respond. Even in crowded settings, my "meditative concentration in motion" never faded. Doubt sensations (疑情) spontaneously arose in my mind, and even during nighttime dreams, I remained aware of Buddha recitation and practice. Whether sitting in meditation, maintaining concentration while moving, contemplating doubt, or reciting Buddha's name, my body feels increasingly unreal.

Commentary: Your samādhi state is exceptionally firm—unbreakable and untwistable. Not only is your meditative concentration solid, but your mental focus and contemplative skill are equally steadfast. External influences can no longer affect you; you're in an impregnable fortress-like state. Even the demon king can do nothing but allow your practice without obstruction. Judging by your meditative accomplishment, you've surpassed the "undistracted concentration" (未到地定) and may have reached the first dhyāna (初禅). Your mind abides in constant joy and tranquility, and your body feels so light you barely perceive its existence. Carefully observe the sensations in your chest, limbs, and back—these will help determine your level of meditative attainment.

Your lip trembling is likely a reaction from the clearing of karmic obstructions as the Governor Vessel (督脉) and Conception Vessel (任脉) connect. The Governor Vessel runs from the back of the spine and head to the crown, then down the forehead and nose to the mouth. Because of some blockage in the oral cavity, lip trembling occurs. This indicates the Governor and Conception Vessels have now connected. If maintained, major physical obstacles should not arise, and health issues are largely resolved—though regression in meditative concentration could cause health fluctuations.

Your meditative concentration has strengthened further, showing significant progress. Abiding constantly within your mind and in Dharma contemplation makes you inattentive to external stimuli, resulting in slow reactions. This is normal at certain stages of practice. If such呆愣 (spaced-out state) persists long-term, it approaches "dead concentration" (死定), rendering one ineffective in worldly affairs. In early or shallow stages of practice, meditative concentration integrates seamlessly with external awareness—thoughts remain active, speech flows freely, self-expression increases, and afflictions intensify. As your concentration deepens, you'll gradually interact with the world more freely and naturally—this is a process.

Regarding wisdom: Your mental faculty (意根) has been firmly conditioned by Dharma teachings. It spontaneously manifests the internalized principles and autonomously engages in contemplative inquiry, leaving the conscious mind (意识) far behind. The role of consciousness has diminished greatly and may even become unnecessary. This accomplishment is truly remarkable—worthy of celebration! The shortcoming is that while your mental faculty remains constantly immersed in concentration and Dharma principles—leaving no gap for worldly concerns—its focus isn't yet fully streamlined; there remains slight diffuseness. Still, this isn't a major flaw. Continuing this way, realizing the mind and seeing true nature (明心见性) is imminent. Your state indicates you've severed the view of self (断我见). As for the first or second fruition (初果/二果)—it's unclear due to insufficient description in your account, lack of theoretical knowledge, and limited wisdom despite strong meditative accomplishment.