The Practice Map of the Mahāyāna and Hīnayāna

The true entry point of practice—the Four Foundations of Mindfulness Sūtra of the Small Vehicle is the entry point of actual practice, and the Zuochan Sanmei Jing (Sūtra on Sitting Dhyāna and Meditative Concentration) is as well. As for the Mahāyāna Sūtra of the Collection of the Father and Son (Pitāputrasamāgamasūtra), it records how the World-Honored One had His father engage in contemplative practice (vipaśyanā-caryā) of all dharmas being like a dream; it only discusses theory, because it is an introductory method for guiding beginning learners—it is merely a semblance of understanding "like a dream," and one cannot attain realization through it.

As for the practice maps of the Great and Small Vehicles, of course one first engages in contemplative practice to eradicate the view of self (satkāya-dṛṣṭi-prahāṇa) and realize the fruits, and only then investigates Chan (canchan). The methods of investigating Chan, the methods of eradicating the view of self, and the methods of cultivating meditative concentration have all been discussed already. Without eradicating the view of self, investigating Chan will yield no result; if investigating Chan is not accomplished, do not even think about the contemplation of illusoriness, do not think about the third gate of the Chan school, the heat-haze gate, or the contemplation of everything being like a dream, let alone the dharmas cultivated by bodhisattvas on the bhūmis thereafter. You may seek materials to immerse yourself in, but no matter how you practice, it is all merely immersion—you absolutely cannot attain realization. The sequence and path of practice are very clear: cultivate meditative concentration and study theory, then engage in contemplative practice to eradicate the view of self, and after realizing the fruits, investigate Chan to see the mind. If these cannot be achieved, talking about anything else is useless. Those without great or exceptionally great spiritual faculties (indriya) cannot skip stages in practice. Those who are Buddhas, bodhisattvas, or arhats returning again can do so; everyone else cannot leap over it no matter how they try.

Bodhisattvas at the first bhūmi and above can completely and thoroughly comprehend the Small Vehicle Dharma, but only comprehend part of the Great Vehicle; a Buddha comprehends all of it. Without realization, there is only understanding, and what is merely understood can never be called thorough comprehension. Because there is no realization, not even a single dharma can be penetrated, and no realm of wisdom can be reached. As for the transformation of the basis (āśraya-parāvṛtti), without realization, the transformation of the basis cannot occur either. Only after realizing the eighth consciousness can one gradually transform the basis; when a portion of the transformation of the basis has succeeded, the mind-ground has changed, and consciousness has been transformed into wisdom—that is already a bodhisattva at the first bhūmi or above. Ordinary people cannot speak of transforming the basis; their mind-grounds are full of greed, hatred, and delusion, the initial view of self has not even been eradicated, and they carry around a grandiose self with such severe obscuration—what could they possibly transform the basis into?

Without meditative concentration (dhyāna), one cannot even attain concentration through recollection of the Buddha (buddhānusmṛti), nor through reciting mantras; one cannot sustain contemplation of the breath, and cannot even develop basic meditative concentration. How then could one have the ability to engage in contemplative practice of the five aggregates (pañca-skandha) as non-self? How could one eradicate the view of self? How could one investigate Chan and see the mind? Without seeing the mind, talking about anything else is simply far too remote.