The Practice Map of Mahayana and Hinayana

The true starting point for practice is found in the Hinayana Satipaṭṭhāna Sutta, which is the practical entry point for cultivation; the Dhyāna Samādhi Sūtra is also such a text. The Mahāyāna Pitāputrasamāgama Sūtra is where the World-Honored One instructed his father to contemplate all dharmas as like a dream. It only discusses theory, as it is an introductory method for beginners, representing merely a conceptual understanding of "like a dream" and cannot lead to realization.

As for the practice maps of Hinayana and Mahāyāna, it is certainly necessary to first engage in contemplation and discernment to sever self-view and attain the fruit [of stream-entry] before proceeding to Chan meditation. The methods for Chan meditation, severing self-view, and cultivating samādhi have all been previously explained. Without severing self-view, Chan meditation will yield no results; if Chan meditation is unsuccessful, do not even consider the illusory perception (māyopama), nor the dream-like perception (svapnopama) of the Chan school's third barrier and the mirage barrier. As for the dharmas practiced by bodhisattvas on the grounds (bhūmi), do not think about them yet. One may study materials to familiarize oneself, but no matter how one practices, it remains merely familiarization and absolutely cannot lead to actual realization. The sequence and path of practice are very clear: cultivate samādhi, study the theory, then engage in discernment to sever self-view; after attaining the fruit, practice Chan meditation to realize the mind. Without achieving these, discussing anything else is useless. Those who are not of great or exceptionally great spiritual capacity cannot skip stages in their practice. Only Buddhas, bodhisattvas, or arhats who have returned can do so; others cannot leap over these stages even if they try.

Bodhisattvas above the first ground (prathamā bhūmiḥ) can fully comprehend Hinayana Buddhism; they comprehend only a part of Mahāyāna, while the Buddha comprehends it all. Without actual realization, mere understanding can never be called comprehension. Because without realization, one cannot penetrate even a single dharma, nor reach any state of wisdom. As for transformation of the basis (āśraya-parāvṛtti), without realization, it cannot occur. Only after realizing the eighth consciousness (ālaya-vijñāna) can one gradually transform the basis. Successfully transforming even a portion of it, changing the mind-ground, turning consciousness into wisdom (vijñāna into jñāna)—that is the state of a bodhisattva at the first ground or above. Ordinary people cannot discuss transformation of the basis; their minds are filled with greed, hatred, and delusion; they haven't even severed the initial self-view, carrying a towering sense of self with such severe obscurations—what could possibly be transformed?

Without samādhi, one cannot attain stillness even while reciting the Buddha's name, nor while reciting mantras; one cannot sustain mindfulness of breathing. If one cannot even cultivate basic samādhi, how can one have the capacity to discern the five aggregates (pañca-skandha) as non-self (anātman)? How can one sever self-view? How can one practice Chan meditation to realize the mind? Without realizing the mind, discussing anything else is far too remote.