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

Through the study of the Dharma, one gradually comes to realize the truth of the non-self nature of the five aggregates. Under the illuminating light of the truth and wisdom, the solid ice in the mind begins to melt bit by bit, ultimately extinguishing completely. This stage requires a long period of time. Strictly speaking, it begins from the moment one realizes the non-self nature of the five aggregates; less strictly, it begins when one encounters the Four Noble Truths and is able to contemplate and practice accordingly.

First, one must realize the non-self nature of the five aggregates; only afterward can the attachment to self be gradually dismantled. This is the sequence of practice. The degree to which one realizes the non-self nature of the five aggregates determines the extent of the mental faculty's attachment. After severing the view of self, the mental faculty's attachment to the five aggregates becomes progressively lighter. Only when it becomes light enough can the attachment to self be severed instantly. The mental faculty's attachment is very heavy in ordinary beings and stream-enterers; it is not eliminated all at once but diminishes little by little. Just like long-accumulated solid ice, it melts gradually under the sun’s rays before finally disappearing entirely. The elimination of attachment by the mental faculty follows the same pattern: it lessens first and ultimately vanishes.

Without meditative concentration, one cannot engage in proper contemplation and practice regarding these teachings, making it impossible to comprehend them or align with the Dharma. Consequently, one will inevitably lack interest. If even intellectual understanding is absent, there can be no talk of genuine realization.

When meditative concentration is insufficient, all contemplation can only lead to intellectual understanding, not genuine realization. If one mistakes intellectual understanding for ultimate truth, genuine realization becomes unattainable. Therefore, excessive knowledge and intellectual understanding are not always beneficial. The Chan patriarchs strongly opposed practitioners who pursued excessive knowledge and intellectual understanding, as it greatly hinders the path. Yet today, nearly everyone pursues such knowledge, taking pride in knowing more. As a result, genuine practitioners are exceedingly rare, while those who cling to mere intellectual understanding are everywhere. Once the Dharma becomes superficial, it will swiftly perish.