Imagination and Reasoning Are Not Equal to Direct Realization

For instance, in skeleton contemplation, the visualized skeleton arises from the analytical function of the conscious mind; there is no manifestation of meditative resultant form, nor attainment of samadhi. Thus, it is illusory upon illusory. The spontaneously and self-awarely manifested skeleton is simultaneously witnessed by both manas and the conscious mind; here, meditative resultant form appears, constituting a state of samadhi. Though still illusory, it is far more substantial than mere imagination.

Any dharma personally realized by manas possesses a certain degree of reality, whereas dharma deduced or inferred by the conscious mind lacks genuine reality. Consequently, it has almost no impact on body and mind or the world, leaving one's psychological state largely unchanged from before. Both the process and outcome of spiritual practice involve transforming body, mind, and the world. From the initial encounter with the Buddha Dharma in beginningless kalpas, when one begins to accept and practice it, the transformation of body, mind, and the world commences. Only upon genuinely eradicating the view of self does a distinct transformation occur. At the third fruition, the transformation becomes even more profound, followed by successive, continuous changes until Buddhahood is attained, where the thirty-two marks manifest, concluding the transformation of body, mind, and the world, with no further alteration.

All transformations of body and mind are entirely facilitated by manas; the extent of realization by manas determines the degree of transformation. Even during the practical cultivation of the Thirty-seven Aids to Enlightenment, before attaining any fruition or eradicating the view of self, body and mind begin to transform incrementally. Some individuals experience a degree of transformation upon genuine faith in the Buddha, even before earnest practice, changing year by year, to the extent of influencing and inspiring others with affinities to also believe in the Buddha. Contrary to some claims, it is not necessary to wait until attaining the third fruition for body and mind to begin transforming. For sentient beings, the distinct transformation of body and mind commences with the eradication of the view of self. At the third fruition, with the attainment of the first dhyāna and the severance of afflictions, body and mind undergo relatively significant transformation, making the contrast before and after quite evident.