What Constitutes Direct Realization and Actual Realization?

The Surangama Sutra Original Text:

"Virtuous man, what is the notion of self? It is that which is apprehended by the minds of all sentient beings. Virtuous man, it is like a person whose hundred joints are harmoniously attuned, who suddenly forgets his own body. His four limbs are slack and relaxed, his nurturing is disordered. When acupuncture or moxibustion is gently applied, he then becomes aware of 'me.' Therefore, through apprehension, the notion of self manifests."

Explanation:

The Buddha said: Virtuous man, what is the notion of self? The notion of self is that which is verified and apprehended by the minds of all sentient beings. Virtuous man, it is like a person whose entire body is harmoniously comfortable; he suddenly forgets the existence of his own body. His four limbs are utterly relaxed, his body and mind are profoundly still and tranquil, and he loses awareness of the body’s location. At this moment, if the body is lightly pricked with a needle, the mind immediately knows there is an "I." Thus, the "I" is apprehended, and the concept of "me" arises.

This is the state of forgetting the body, and after forgetting the body, the apprehension of "me." Upon apprehending the body, one simultaneously apprehends the "I." The body is "me," perception is "me," the five aggregates are "me." After verifying the existence of "me," the view of self arises. This involves the matter of the body’s channels and vessels, indicating a certain connection between the channels and vessels, the emptiness of mind, and the severing of the view of self. Only after the channels and vessels are unobstructed does the body lose distinct awareness, enabling the mind to become empty and thereby forget the body. After forgetting the body, if perception reemerges, one will directly and tangibly verify the existence of the body, perception, and the "I."

What is the notion of self verified by the minds of sentient beings? It is the body, perception, and the five aggregates that are personally realized, personally experienced, personally felt, presently observed, and directly perceived. Because one feels capable of truly experiencing and perceiving, one becomes unshakably convinced that this body is "me," that which perceives is "me," that there is a subject and an object. Thus, the notion of self arises.

The Buddha gives an example to illustrate the notion of self in the minds of sentient beings. When a person’s entire body, inside and out, is completely comfortable, exceedingly comfortable, when the body’s channels and vessels operate smoothly without the slightest obstruction, one ceases to perceive the body and forgets its existence. That is to say, both the perceiver and the perceived cease to exist. At this time, the four limbs are extremely relaxed, without the slightest intentional effort, without deliberate tightening or movement. The mind no longer attends to the limbs, forgetting their existence, unaware of one’s present circumstances, unaware of one’s current state, unaware of one’s location, unaware of whether one is lying down or sitting, and unaware of the posture of one’s limbs and torso. This is called forgetting the body. Forgetting the body naturally means there is no perceived body in the mind, nor any awareness perceiving the body—both subject and object are empty.

When the mind forgets the physical self and there is no distinct perception, if someone gently pricks his body with a needle, this person immediately becomes aware and knows there is an "I." The notion of self in the aggregates of form and sensation arises. This is provisionally called the empirical verification of the existence of the self—the notion of self empirically verified. Empirical verification of non-self likewise requires such personal experience, direct apprehension—it is not known through conceptual thinking, nor deduced through reasoning, speculation, analysis, imagination, or other functions of consciousness. Just as one truly perceives the existence of the body, one should directly, truly, and empirically realize non-self. What is meant by empirical verification—shouldn’t everyone now be quite clear? By this standard, how many in this world can empirically verify non-self? Reflect deeply on how you empirically verify the existence of "me" within your own mind, then use this same method to empirically verify non-self. The principle is identical; there is no difference.