Today is the second day of the Seven-day Meditation Retreat. Whether it is a regular meditation retreat or the Seven-day Chan meditation retreat, the second day is typically challenging, especially for those who are new to meditation retreats. Senior practitioners are exceptions. They know how to take care of themselves. For new practitioners who have only attended once or twice, or have only participated in online meditation retreats, the second day usually brings about a challenge, with a sense of physical and mental discomfort.
There is a possibility that the discomfort caused by sitting meditation, coupled with the influence of others around him, can lead to an escalation of discomfort. This discomfort can then spread to those around him, creating a vicious cycle where the discomfort of others further intensifies his own. In such a situation, what should one do? The key is to learn to adjust by taking a break and relaxing. Remind yourself that even in the midst of the most intense discomfort, you will be alright. You are nowhere near dying.
I have emphasized relaxation repeatedly. True relaxation involves both physical and mental relaxation, even extending to emotional release. When one experiences physical and mental discomfort during meditation, emotions arise. Mental discomfort manifests as emotions, not necessarily erupting into extreme actions like taking up a cleaver and harming others. Instead, it manifests as frustration and unease, leading to thoughts like, "I feel so uncomfortable. Are their words true?" In such situations, relaxation is crucial. Let go of all thoughts and simply sit there to rest. This advice is primarily for beginners. If senior practitioners experience such discomfort, they might as well dig a hole and bury themselves, indicating a lack of genuine effort in their past practice.
Practitioners who truly excel in the practice of the seven-day meditation retreats will complete every sitting session each day. They would typically reach a certain meditative state by the third week or even fourth week. What brings forth this meditative experience? There are two ways: either through intense contemplation of a koan (paradoxical riddle) or through reaching a certain meditative state, which somehow remains unpenetrated. While recognizing that this experience does not equate to enlightenment, practitioners sense an imminent breakthrough, a shattering of the impasse, and thus remain anchored in this experience. During this state, they become oblivious to external stimuli: physical sensations, others' comments (positive or negative), the appearance and actions of those around them. They are entirely immersed in their inner experience.
On the verge of a breakthrough, the mind and body become completely absorbed in the experience. This state typically emerges after three weeks of intensive practice. Years of training prepare practitioners for this state. This training includes studying Buddhist scriptures and texts, maintaining precepts, completing all necessary preliminary practices, and cultivating detachment from worldly concerns and a strong aspiration for enlightenment (through practices like generating the mind of renunciation and bodhicitta). As a result, they could enter this state by the third week of the retreat. Of course, before reaching the third week, they have likely attended numerous retreats. Their initial retreats, like those of many beginners, were marked by physical discomfort, with their bodies twisting and contorting more than a dancer.
Someone raised a question, "Is this the right way to do it?" This is typically how it begins. There is a saying, which sounds a bit exaggerated: "Just one week of intensive meditation can equal three years of casual practice." This statement applies to situations where the practitioner is fully immersed in the practice, completely disregarding external distractions. Our retreat is a party. Even though I do not attend in person and do not interact with the participants, I know what happens after you complete your sessions. It is impossible for you to remain quietly in that state.
That the state of deep immersion is what truly qualifies as "one week is equivalent to three years." So, how many years is one week of yours? Yours is simply one week." But no matter what, you have to go step by step. It is impossible to achieve "one week is equivalent to three years" right away. If you think that the bottom of the barrel would fall away and the void would be shattered immediately – You are daydreaming. Do not be easily fooled by the words in books.
The descriptions in books are not meant to boast or deceive you. They are based on specific individuals and situations that have achieved remarkable results. However, when you project yourself onto situations described in books, which can lead to unrealistic expectations and a disconnect from your actual progress. This phenomenon is called the "substitution effect." It is like watching a TV show and always imagining yourself as the protagonist. But if you were actually in the show, you might not even be in a supporting role; you might end up as an extra in the background. Therefore, it is crucial to know where we are now and not get carried away by unrealistic expectations.
Excerpted from:Cognition and Expression Part Two
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