Focusing Exclusively on One Hwadu to Break Through

Shi Ruyuan: Since hearing your teachings, Master, I have earnestly committed to memory every word you imparted to me. When you instructed me, it felt as if you struck the back of my head—there was a palpable blessing power, and it was immensely potent! These past few days, my mind has felt utterly blank, save for the phrase you taught me: "The five aggregates are all false—why then do the activities of the five aggregates persist? Observe who is dragging this corpse around." Each time I contemplate these words, I recall your compassionate guidance and teachings, Master, and I am moved to tears.

A few days ago, my daughter bought me a movie ticket for "Ne Zha 2." While watching with them, I couldn’t close my eyes, so I endured and watched it through. In the past, when watching movies, the sounds and movements on the cinema screen seemed deafeningly loud. This time, however, I didn’t perceive much noise. As I watched, it felt as though I were observing images projected in my mind, and before I knew it, over two hours had passed without me realizing what the movie was about. Throughout the film, I remained in meditative concentration, contemplating how the five aggregates of these people, events, and objects functioned. I abide in samadhi at all times. When in deep samadhi, my mind is clear, yet I lack the strength to discriminate—I can no longer differentiate the realms of the six dusts.

I am deeply grateful, Master, for teaching us to cultivate samadhi. Only within samadhi can one profoundly realize the truth that all phenomena are illusory. The thoughts clung to by the mind are so utterly false—I will no longer waste time on them. As long as I apply my mind, whether walking, standing, sitting, or lying down, my heart unconsciously murmurs and contemplates: Who is dragging this five-aggregate form, capable of walking, sitting, and lying, everywhere? Who is reciting the Buddha’s name? Every raising of a hand or foot originates from the Way-place. Or I contemplate critical phrases and doubt sensations, such as "observe the wooden puppet mechanism springing into action" or "the meaning of the Buddha coming from the West." Who is it that manifests functional wonders within the dust of dharmas? And who is dragging this corpse of the five aggregates around? Whose power is it that propels the consciousness-root beings from behind, causing functional wonders to manifest together at the six sense gates of body, speech, and mind?

As long as I diligently observe with doubt, an inexplicable stirring arises in my heart—a sensation that cannot be expressed in words. I am grateful to you, Master, for once again dispelling some of this disciple’s ignorance and delusion. Henceforth, I will no longer engage in haphazard contemplation. Instead, I will focus on a single theme, initiating profound contemplation within samadhi for genuine practice and realization. The investigation of any Dharma cannot be separated from samadhi. Only within deep samadhi can genuine practice and realization occur. Only through genuine practice and realization can I avoid failing your great kindness and profound virtue, Master, and the earnest guidance you have tirelessly offered over the years.

Commentary: Not being attached to the realm of the movie while watching it means being mindless toward the object—free from greed, attachment, or reception. This is genuine emptiness of the true mind, not the sham emptiness of those who speak of emptiness while clinging to existence. Only after attaining genuine emptiness, nourished by the water of samadhi, can one remain free from greed, anger, and the arising of afflictions. Your Chan investigation has been somewhat scattered. Too many critical phrases and doubt sensations arise in your mind. Investigating just one critical phrase can resolve all doubts; there is no need to apply your mind to every doubt sensation. Such scattering and distraction will yield no results.

Shi Ruyuan’s approach to practice serves as a template. If everyone follows this path, their cultivation will be swift and direct, avoiding detours. Developing wisdom within samadhi is the foundation of practice. Wisdom developed through one’s own effort is genuine and substantial—it can be carried into future lifetimes, never vanishing, and will be of inexhaustible benefit life after life. What is most detrimental is indulging in empty talk, boasting without practical application. Even if one speaks with dazzling eloquence, it remains illusory flowers, devoid of practical value.