How Is Actual Practice and Realization Achieved?

The preliminary practice of contemplating Suchness is the practice of Suchness Samadhi, observing that all dharmas are Suchness. However, this practice can only lead to the state of Samadhi resembling emptiness and attain various meditative states; it cannot yet realize the genuine wisdom state of emptiness Samadhi. To realize the true state of emptiness Samadhi, one must further meticulously investigate the self-nature of Suchness during meditation, discover its locus, and observe its specific functions in order to attain genuine Suchness Samadhi.

In studying the Dharma, we must possess the wisdom to distinguish between resembling dharma and genuine dharma, and the wisdom to discern the difference between intellectual understanding and experiential realization of the Dharma. Do not mistake methods of intellectual understanding for methods of experiential realization. Do not mistake methods of cultivating concentration for methods of investigating Chan. Do not be content with shallow understanding while neglecting to exert effort with profound resolve to investigate the ultimate meaning. Moreover, do not be satisfied with little attainment; strive to become a great-hearted Bodhisattva. Without the actual practice, one can only engage in empty talk, lacking the meritorious benefit of liberation. Those who have tasted the flavor of liberation know how utterly free and unconstrained the liberation of the mind is—something no rare or precious worldly object could ever replace.

So-called actual practice, if it does not include the cultivation of meditation (dhyāna), if one does not practice dhyāna, how can what is practiced be actual? Without dhyāna, or with only very shallow concentration, one may possess wisdom, but this wisdom is merely intellectual understanding. It cannot be the wisdom of experiential realization. Wisdom at the intellectual level remains confined to the conscious mind's understanding of the Dharma. In Chan Buddhism, this is called emotional thinking, intellectual interpretation, and conscious speculation. As for what the ultimate meaning truly is, why it is so—one does not know and has not realized it; one only knows a conclusion, lacking the process of verification.

Experiential realization, however, is the process of verification; the conclusion reached accords with the established answer. This answer is given by the Buddha, but the process of verification is the actual practice of contemplative investigation undertaken by each individual. Without dhyāna, how can one engage in contemplative investigation? How can wisdom be born? Although liberation lies in wisdom, and Buddhahood lies in wisdom, without dhyāna, how can genuine wisdom be born? Some practitioners only want the final wisdom, rejecting concentration. It's like being interested only in the last pancake, not wanting to eat the preceding ones. Wisdom without dhyāna is like that last pancake—like talking about food without eating; one remains hungry while discoursing loftily.

Those lacking sufficient wisdom often only enjoy others' lofty discourses, appreciating their high-flown talk, unable to discern whether they possess genuine substance within. This easily hinders one's own path of practice, leading one to think that merely understanding all the Dharma means one has realized it, possesses wisdom, and can attain liberation. In reality, one is still very far from it.

The process of verifying all dharmas necessarily requires the direct participation of the manas (mental faculty). For the manas to know the exact result, it must know the true reality. For the manas to know the true reality, it requires evidence. Obtaining this evidence is a laborious process. Not only must the consciousness (mano-vijñāna) diligently gather evidence extensively and with deep subtlety, but the manas must also generate deep doubt and inquiry, searching together for evidence, verifying together, and confirming the evidence collected by the consciousness. This process is exceedingly difficult; it is not easily achieved like the consciousness casually accepting some Dharma.

When the manas finds it, it overturns previous knowledge. Consequently, the manas is stirred and shaken, experiencing profound physical and mental sensations. Without this process, do not speak of actual practice and experiential realization. Apart from dhyāna, this process cannot be completed at all. Do not speak of actual practice and experiential realization then; it is merely a facade, nothing but empty talk.

The Buddha has given answers concerning the results of almost all dharmas—such as being like a dream, like an illusion, like the moon in water, like an image in a mirror, like a mirage, and so forth. These are all answers provided by the Buddha. What is remarkable about knowing the answers? It is the process of verification that reveals each person's genuine wisdom. The intellectual understanding that leaves one speechless when questioned—even those slightly intelligent can attain it; there's nothing remarkable about it.

Unenlightened ordinary people, because they are intelligent, have strong comprehension, possess broad knowledge, and excel in writing and eloquence, can spend some time and write tens of thousands of words expounding on how all dharmas are like dreams and illusions. Yet, where in these expositions is there any trace of contemplative investigation? Where is the trace of experiential realization? Where is the process of verification? Some people are particularly fond of such things, reciting them day and night. But even if one's learning fills five carts, what use is it?