Contemplative practice (vipaśyanā-caryā) also requires turning introspection upon the roots of greed, hatred, and delusion

Jun Ruolan's contemplative practice (vipaśyanā-caryā): These past few days I encountered an unfair matter, and so I began contemplative practice. Fairness was not obtained, and anger arose—this is dharma-grasping (attachment to rules). Why attach to rules? Because I want my own interests to remain undamaged; this is an attempt to satisfy greed. Form, feeling, perception, formations, and consciousness are all empty, so what is there to crave?
During contemplative practice, at first the mind consciousness participated more; later, by the final sentence, the mind consciousness's thinking stopped moving, and there was only a simple, pure awareness present. At this point I saw an image: "I"—a body, light and floating, half-dissipated there. Later, that half-dissipated image also ceased to exist, leaving only a light, floating sensation, until the end. After the contemplative practice ended, when I thought about this matter again, I found my mind very calm. Whenever something in real life stirs up emotions, I take time out to do contemplative practice. The more I practice, the more I discover how many problems my manas really has—self-grasping is deep and heavy.
Assessment: Jun Ruolan's contemplative practice is very much on point, which shows excellent wisdom—wisdom is strong. I don't know whether her meditative concentration is as strong as her wisdom; I feel it is slightly weaker. But at this rate, her concentration will quickly strengthen as well. Once samādhi arises, her cultivation will reach a great turning point. Seize it well, and seeing the path can be expected.
Everyone's greed, anger, and delusion have an origin—that is, a root. What is this root? It is the self. Because of self-view (ātma-dṛṣṭi), in order to protect the self and satisfy the self, greed, anger, and delusion arise automatically. Therefore, the phenomena of greed, anger, and delusion objectively reflect the self-view and self-grasping in the mind. Even though a stream-enterer (Srotaāpanna) or once-returner (Sakṛdāgāmin) has already eliminated self-view, it has not been eliminated completely; thus, although the afflictions of greed, anger, and delusion have been subdued, they have not been eradicated at the root. After the first dhyāna, at the stage of the non-returner (Anāgāmin), the afflictions of greed and anger are eradicated at the root, but the affliction of delusion still remains uneradicated. This delusion refers to delusion regarding the dharmas within the three realms, not delusion regarding the Mahāyāna dharma.
The subduing and elimination of the afflictions of greed, anger, and delusion must come after effective contemplative practice—especially after samādhi arises, when the effect is very obvious: without the mind consciousness forcibly suppressing afflictions, afflictions naturally do not arise. During contemplative practice, once the manas clearly understands the falsity and unreality of the five aggregates of body and mind, its views and concepts change, and it no longer takes the physical body seriously. The coarse greed for the desire realm naturally does not manifest; one naturally becomes progressively indifferent to the six sense objects such as clothing, food, shelter, and transportation—neither picky, nor concerned, nor pursuing. Anger is also naturally subdued; one feels indifferent to everything, and a single phrase of "it doesn't matter" dissolves many entanglements.
Cultivation means using theory to guide practice, and practice is each present-moment link of the five aggregates, every bodily, verbal, and mental action. What is cultivated is precisely the body and mind, bodily, verbal, and mental actions—this is the final point of focus, the ultimate goal. To assess each person's cultivation results, one must observe their bodily, verbal, and mental actions, observing every detail of the activity of their five aggregates. Details determine success or failure, and determine effectiveness. Why observe the details of the five aggregates and bodily, verbal, and mental actions? Because views and concepts determine bodily, verbal, and mental actions, and determine the details of the activity of the five aggregates. Only when theory is put into practice will views and concepts transform; if theory is not put into practice, it is merely theory, and there is nothing worth discussing.