Theoretical Realization and Practical Realization
Concluding Remarks
Many modern practitioners of Buddhism enjoy engaging in research, especially literati and scholars of various kinds. In reality, research falls within the domain of the conscious mind, akin to emotional and intellectual interpretations. Genuine realization in the Dharma is absolutely not a matter of research, nor can it be attained through emotional reasoning or speculative conjecture. Patriarchs of the Chan tradition in the past particularly abhorred such speculative reasoning. Yet nowadays, it is openly practiced—people boldly engage in conjecture and emotional interpretations, failing to diligently and authentically apply genuine effort. Witnessing Buddhism gradually deteriorate in this way, what can be done?
The pace of worldly life has accelerated, and fast food has become popular, leaving people physically unhealthy. Buddhism, too, has followed this trend, adopting a "fast-food" approach, resulting in unhealthy thinking that manifests as a kind of sickness. Unaware of this, people even flaunt this sickness as a virtue. Buddhist "fast food" arises from the restless minds of the masses, and its outcome is even greater restlessness. There are many who are glib-tongued and neglect practical cultivation. Therefore, Buddhism is not a religion of research; it requires verification and steadfast, step-by-step practice. It demands relinquishing body and mind, experiencing a profound awakening from the very core of one's being, and undergoing a complete transformation from head to toe, inside and out. Only then can consciousness be truly transformed into wisdom, giving rise to a completely new self and a world of the Five Aggregates like that of a Buddha.
The path of cultivation is long; one must proceed slowly, as haste is often truly inadvisable. Crucially, the foundation of the Dharma must be firmly established. One cannot rush for quick results or build a skyscraper on sand. Without a foundation, no matter how tall the building, it will inevitably collapse someday. In our study of the Dharma, we should be steadfast and not pursue a swift realization of the mind and seeing of one's nature. Otherwise, the consequences are severe, detrimental to both Buddhism and the individual. I hope that when conditions are not ripe and merit and virtue are lacking, practitioners will not rush into Chan meditation or hasten to realize the mind. An unstable foundation is like building a castle in the air, which may collapse one day. The drawbacks of seeking rapid enlightenment will gradually manifest: progress on the path will be slow, arrogance is extremely easy to arise, which is the greatest obstacle to the path, and one might even create unwholesome karma, leading to future retribution.
When conditions are not yet sufficient, do not pursue rapid enlightenment. Instead, one should contemplate and observe the principle of non-self diligently, solidly eradicating the view of self. This is greatly beneficial to oneself, others, and the community. People in the world today suffer from particularly heavy afflictions, all arising from the self. Once the view of self is thoroughly eradicated, afflictions become slight, and the likelihood of creating unwholesome karma diminishes. If, upon realizing the mind, the view of self is not thoroughly eradicated, one may still create unwholesome karma due to the self without realizing it, perhaps even doing so with self-righteousness, mistaking it for wholesome karma. It is evident that the merit and benefit of truly eradicating the view of self are immense. This is the most crucial step in Buddhist study and practice.
