Imagination and Reasoning Are Not Equivalent to Empirical Verification

For instance, in the practice of skeleton contemplation, the visualized skeleton arises from the analytical function of the conscious mind; there is no manifestation of the fixed-result form of a skeleton, nor is there any attainment of samadhi. Therefore, it is illusory and illusory. The skeleton that appears spontaneously and consciously before oneself is witnessed simultaneously by the manas and the conscious mind; here, the fixed-result form manifests, constituting a state of samadhi. Although still illusory, it is far more real than mere imagination.

Any dharma personally realized by manas possesses a certain degree of reality, whereas dharma deduced or inferred by the conscious mind holds no reality whatsoever. Consequently, it has almost no impact on the body and mind or the world, leaving one's state largely unchanged from before. The process and outcome of cultivation invariably involve transforming the body, mind, and world. From the very first encounter with the Buddha Dharma in beginningless kalpas, when one begins to believe, accept, and practice, the transformation of body, mind, and world commences. Only upon genuinely severing the view of self does a distinct transformation occur. At the third fruition, the transformation becomes even more profound, followed by successive, continuous changes until Buddhahood is attained, where the thirty-two marks appear, marking the completion of the transformation of body, mind, and world, with no further changes thereafter.

All transformations of body and mind are entirely facilitated by manas; the extent of realization by manas determines the degree of transformation. Even during the practical cultivation of the Thirty-seven Aids to Enlightenment, before attaining any fruition or severing the view of self, the body and mind begin to transform bit by bit. Some individuals, even before engaging in genuine practice but with true faith in the Buddha, experience a certain degree of transformation in body and mind, changing year by year, to the extent that they can influence and inspire those around them with affinities to also believe in the Buddha. It is not as some claim, that transformation of body and mind only begins upon attaining the third fruition.

Just as three feet of ice forms not from a single day's cold, accumulated solid ice likewise does not dissolve in a single day or an instant. The distinct transformation of sentient beings' body and mind begins with the severance of the view of self. At the third fruition, with the attainment of the first dhyāna and the elimination of afflictions, the transformation of body and mind becomes considerably more significant, making the contrast before and after quite evident.