Lack of Concentration Cannot Realize Dharma

For practitioners seeking to verify the Dharma through actual realization, concentration is of paramount importance. Every step in verifying the Dharma relies on concentration to engage in contemplative practice, after which one can comprehend the true reality of all phenomena. For instance, when contemplating whether the eye consciousness arises first or the mental consciousness arises first, or whether form-color (varṇa-rūpa) appears before shape-color (saṃsthāna-rūpa), one must first possess concentration to observe and investigate effectively. Otherwise, with a scattered mind, one will certainly fail to discern the correct results. We can observe the scenery outside—gazing at the sky, trees, flowers, and forests, or watching rivers. When the eye consciousness is directed outward, first examine the external objects the eyes perceive: does form-color appear first, or shape-color, or the inherent qualities within these colors? Step by step, only with concentration can one observe and investigate this. Without concentration, relying solely on mental imagination will never yield clarity, nor will it enable the actual verification of the Dharma.

Verification of the Dharma apart from concentration cannot be called true verification; it is merely imagination, intellectual reasoning, or emotional interpretation. Through emotional interpretation, we cannot attain genuine wisdom, nor can our existing wisdom be enhanced. Wisdom acquired merely through external learning grows exceedingly slowly. Without concentration, even if one barely comprehends the mind (明心) and knows the answer to where the eighth consciousness resides, one will still be unable to manifest it through contemplative practice. Wisdom will not increase, and the wisdom arising from contemplative practice (观行智) will not emerge.

Without concentration, after comprehending the mind, the illusion-like contemplation (如幻观) of the Ten Abidings (十住位) will not manifest, nor will the unique physical and mental sensations arise. The body and mind will undergo no transformation. If no change occurs in physical and mental sensations, one has not attained the illusion-like contemplation. Without concentration, the mirage-like contemplation (阳焰观) of the Ten Practices (十行位) cannot be observed, and the corresponding physical and mental sensations of mirage-like contemplation will not arise, making it impossible to advance beyond the Ten Practices. Additionally, for the dream-like contemplation (如梦观) of the Ten Dedications (十回向位), a lack of concentration will prevent the sensations of dream-like contemplation from manifesting. If one cannot pass through each of these contemplative practices one by one, the Bodhisattva's path and practice will stagnate, making no progress. Without concentration, attempting to verify the Dharma is nothing but a fantasy. With concentration, however, at the time of severing the view of self (断我见) and comprehending the mind, the physical and mental sensations and the joy of meditation (禅悦) are utterly indescribable. Subsequent growth in wisdom, enhancement of concentration and wisdom, and advancement in Bodhisattva stages will also occur very rapidly.