Theoretical Realization and Practical Realization
Preface
I. In this present age, due to beings' insufficient good roots, meager blessings and virtues, and heavy afflictive natures, the sequence of cultivation must begin with severing the view of self before engaging in Chan meditation to realize the mind. Practitioners today cannot simultaneously realize the profound meaning through Chan and eradicate the view of self, for the profound meaning can easily be guessed—guessed knowledge is not genuine realization, and without genuine realization, the view of self cannot be severed. If the process of negating the self of the five aggregates and eighteen elements is absent in practice, the view of self remains unsevered; thus, it does not constitute true realization of the mind.
The process of negating the five aggregates as the self is of utmost importance. Without undergoing this process, any knowledge of the profound meaning will be heavily tainted by conjecture and speculation. Consequently, while the profound meaning may be known, the nature of self remains undissolved, and all subsequent actions still revolve tightly around a so-called "self." Before this realization, one may act cautiously; afterward, however, one may act openly and without restraint, as if armed with a trump card or backing. This is even more perilous. Therefore, prior to realizing the mind, each individual must contemplate the non-self nature of the five aggregates, eradicate the nature of self, and sever the stream of seeds that create unwholesome karma. Only then can one become a true, worthy bodhisattva embodying non-self. Anyone who lacks this process and directly grasps the profound meaning without severing the view of self does not qualify as a genuine bodhisattva who has realized the mind.
Many embark on the Buddhist path precisely seeking the liberation and merits of non-self, studying the Dharma to attain non-self. Yet they fail to contemplate non-self within their own minds. Their speech, actions, and mental formations still revolve tightly around a so-called "self"—not only clinging to themselves but also to others, seeking not only to control themselves but also to dominate others. Such conduct runs counter to the path. When will they ever achieve non-self? When will they attain liberation of the mind?
The less self-centered one’s physical, verbal, and mental actions are, the more liberated and at ease the mind becomes. This is the ultimate goal of Buddhist practice. Studying and cultivating Buddhism is not for gaining worldly personal benefits; rather, it is precisely by relinquishing the so-called personal gains of the secular world that one attains the supreme benefit of the supramundane Dharma, thereby obtaining all worldly benefits. Without understanding this principle, all actions remain rooted in ignorance, never escaping the deep pit of afflictions. In truth, there are no worldly benefits to be had—all are illusory and unreal, ultimately unattainable. Through deep and constant contemplation of all phenomena in the secular realm, one will understand this truth. Why then cling so tightly to a "self" and refuse to let go?
Loosen the two hands that tightly grasp all phenomena and cling to self-interest. Gradually release them, and you will discover how vast heaven and earth are, how open and free the mind becomes. Throughout countless eons of past lives, how much suffering and anguish have been endured—all because of a so-called "self," constantly acting for "me," yet never obtaining any real, indestructible benefit, ceaselessly trapped in misery. Now that you have encountered the Dharma of non-self and liberation, why not seize this opportunity to relinquish the self and attain liberation and freedom at once?
