The Mind Root Demands Evidence and the Process of Proof

Daily, one may take the physical body as the object of observation, contemplating that the body is composed of a mass of particles, thereby recognizing its illusory, deceptive, and unreal nature. Practicing this contemplation while walking, standing, sitting, and lying down will likely lead to the swift severance of the view of self. The results are: 1) The physical body becomes unobstructed, health is maintained, and its illusory, unreal nature is fully understood, leading to the severance of the view of self. 2) Accomplishment in meditative absorption (dhyāna). 3) Enhancement of visualization ability, enabling the attainment of various samādhi states.

Follow the sequence of contemplation: first observe the skin, then observe the internal parts, gradually expanding until the entire body manifests as a state of fluctuating particles, confirming its impermanent, arising-and-ceasing nature and its non-self characteristic.

Science proves that all material forms (rūpa) perceived by our naked eyes are not true objective realities. Our cognitive capacity, obscured by ignorance, is very inferior. Therefore, in our practice, we must eliminate ignorance and delusion so as not to be deceived by ourselves, enabling us to recognize the truth and return to our original source.

We have seen these thirteen diagrams; even if the conscious mind (mano-vijñāna) understands and comprehends them, has the mental faculty (manas) understood them? No! Even if the conscious mind repeats this principle to the manas ten thousand times, the manas will not understand or recognize this principle.

What then should be done? One must engage in actual contemplation within meditative absorption (samādhi), allowing the manas to gradually recognize and understand for itself. It needs to know why; it demands evidence, a process of proof, not merely a conclusion. With the correct process of proof, the manas will naturally arrive at the correct conclusion — that is realization (prajñā).

For instance, take the phrase "All dharmas are without self" (sarvadharmā anātmānaḥ). If the conscious mind recites this constantly, every moment, every day, for twenty years, will the manas truly understand why all dharmas are without self? The entire world of the five aggregates (pañca-skandha) and the entire trichilocosm (traidhātuka) — all phenomena — are the One True Dharma Realm (ekasatya-dharma-dhātu); the whole is True Suchness (tathatā). If the conscious mind constantly tells the manas this every day, will the manas truly understand this principle after twenty years?

Every sentient being's manas has undergone immeasurable kalpas upon immeasurable kalpas of birth and death, suffering upon suffering. Yet, up to now, has the manas recognized the terror of birth and death? Has the manas recognized the suffering of life? Has the manas recognized the impermanence of the five aggregates? Does the manas have the desire for liberation?

None of these. It still relies on the Buddha's teachings, being imbued with the Four Noble Truths (catvāri āryasatyāni), not knowing when the manas will finally recognize suffering and desire liberation. Evidently, no matter what experiences the manas undergoes, it will not automatically comprehend the principle. It must undergo deep contemplation, seek evidence, and repeatedly prove it over and over again until the evidence is conclusive. Only then will the manas accept this principle.

If the conscious mind recites the phrase "The five aggregates are illusory" one hundred thousand times, will the manas then recognize that the five aggregates are illusory? Absolutely not, for the reason stated above.

By practicing this contemplation daily, we can then understand that material forms (rūpa-dharma) are constantly renewed and changing moment by moment; we can understand that material forms are not born, changed, and extinguished spontaneously; we can understand that clothes do not become old spontaneously, people do not age spontaneously, houses do not deteriorate spontaneously. All dharmas are not such that once born by the Tathāgatagarbha, they are left unattended, with all matter managed solely by the Tathāgatagarbha. The four great elements (mahābhūta) are what the Tathāgatagarbha provides to matter. The constant arising, ceasing, and changing of the particles of the four great elements are the result of the functioning of the Tathāgatagarbha. This is the meaning of the One True Dharma Realm.

The thirteen diagrams provided by scientists are evidence, but one must contemplate carefully within meditative absorption and personally reflect and affirm them. Another's conclusion is not one's own conclusion; the conscious mind's conclusion is not the manas's conclusion. Each must contemplate and arrive at their own conclusion; they cannot substitute for each other.