The Mind Begins to Transform When Practicing in Accordance with the Dharma

Because of studying the Buddhadharma, one gradually comes to recognize the principle that the five aggregates (pañcaskandha) are without self. Only under the illumination of the sunlight of true wisdom can the hard ice in the mind melt away bit by bit, and finally be extinguished completely. This stage takes a very long time. Strictly speaking, it begins from the moment one realizes that the five aggregates are without self; less strictly speaking, it begins from the moment one comes into contact with the Dharma of the Four Noble Truths and is able to engage in contemplative practice (vipaśyanā-caryā) in accordance with reason.

First one must realize that the five aggregates are without self, and only afterward can one gradually break the self-grasping—this is the sequence of cultivation. The degree to which one realizes that the five aggregates are without self differs, and the degree of the manas's grasping differs accordingly. After the elimination of self-view (ātma-dṛṣṭi), the manas's grasping at the five aggregates becomes lighter and lighter; only when it becomes light enough can the self-grasping be severed immediately. The grasping of the manas of ordinary sentient beings and of stream-enterers (Srotaāpanna) is very heavy; it is not eliminated all at once, but is lightened little by little. It is like long-accumulated hard ice: under the shining of sunlight, it first melts bit by bit, and only at last does it disappear from sight. It is the same with the manas's elimination of grasping: first it lightens, and finally it disappears entirely.

As for these dharmas, without meditative concentration (samādhi) there can be no appropriate deliberation (manana) and contemplative practice, and then one cannot understand them, cannot resonate with the Dharma, and will inevitably lack interest in them. If even the mind consciousness's understanding is out of the question, then let alone actual realization.

When meditative concentration is insufficient, all deliberation can only lead to the mind consciousness's intellectual understanding, not to actual realization. If one believes that the mind consciousness's understanding is ultimate, then actual realization becomes impossible. Therefore, sometimes having much knowledge and much understanding is not a good thing. The Chan patriarchs most strongly opposed practitioners of Chan inquiry having too much knowledge and understanding, as it greatly obstructs the Path. Yet people nowadays—almost one hundred percent of them—pursue much knowledge and much understanding, taking broad knowledge as a source of pride. That is why today those who actually realize the truth are few and far between, while followers of the school of intellectual understanding are everywhere. Once the Buddhadharma becomes so diluted and widespread, it will surely perish swiftly.