Chapter Two: How to Actually Realize Selflessness

1. What is Meant by Direct Personal Realization?

Original text from the Sutra of Perfect Enlightenment: Virtuous man, what is the notion of self? It is what all sentient beings realize through their minds. Virtuous man, it is like a person whose hundred joints are harmoniously adjusted and suddenly forgets his own body. His four limbs are relaxed like slackened strings; his nurturing is disordered, losing awareness of his body's position. Slightly applying acupuncture or moxibustion, he then knows there is an "I." Therefore, through realization, the notion of self manifests.

Explanation: The Buddha said: Virtuous man, what is the notion of self? The notion of self is what all sentient beings experience and realize through their minds. Virtuous man. It is like a person whose entire body, inside and out, is harmoniously comfortable, suddenly forgetting the existence of his own body. His four limbs are extremely relaxed, his body and mind are utterly tranquil, unaware of the body's position. At this moment, if someone lightly pricks his body with a needle, his mind immediately knows there is an "I." Thus, he realizes and apprehends the "I," and the concept of self arises.

This is the state of forgetting the body, and the realization of the self after forgetting the body. Upon realizing the body, one simultaneously realizes the "I." The body is the self, perception is the self, the five aggregates are the self. After realizing the existence of the self, self-view arises. This involves matters of the body's energy channels (qi and blood vessels), indicating a certain connection between the energy channels, mental emptiness, and the severing of self-view. Once the energy channels are unblocked, the body loses distinct perception; only then can the mind become empty, leading to forgetting the body. After forgetting the body, if perception arises again, the actual realization of the existence of the body, perception, and the self manifests tangibly.

What is the notion of self realized by the minds of sentient beings? It is what the mind personally experiences, directly feels, presently observes, and perceives directly (pratyakṣa) – the body, perception, and the five aggregates. Because it feels like a genuine experience and perception, one becomes convinced without doubt that this body is the self, that which perceives is the self, that there is a perceiver and perceived, and 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 extremely comfortable, utterly comfortable, when the body's energy channels are flowing smoothly without the slightest obstruction, one no longer perceives the body and forgets its existence. This means both the perceiving subject and the perceived object cease to exist. At this time, the four limbs are extremely relaxed, without any deliberate tension or movement. The mind no longer pays attention to the limbs, forgets their existence, is unaware of one's current location, state, position, whether lying or sitting, or the posture of the limbs and torso. This is called forgetting the body. Forgetting the body, of course, means the mind has no perceived body nor the perception perceiving the body; both subject and object are empty.

When one mentally forgets the physical self and there is no distinct perception, if someone lightly pricks his body with a needle, this person immediately has perception and knows there is an "I." The notion of self pertaining to the aggregate of form and the aggregate of sensation arises. This is provisionally called the actual realization of the self, the actual realization of "I exist." Actualizing selflessness similarly requires this kind of personal experience, direct realization. It is not known through thinking, reasoning, guessing, analysis, imagination, or other functions of the mental consciousness. It is like truly perceiving the existence of the body; one should genuinely, directly, and presently (pratyakṣa) realize selflessness. What is meant by actual realization, shouldn't everyone be very clear now? Using this standard to measure, how many people in this world can actually realize selflessness? Carefully contemplate how your own mind actually realizes the existence of "I," then use this same method to realize selflessness. The principle is the same for both, without distinction.

2. What is Meant by "Mental Fabrication" (Nǎo bǔ)?

Anything imagined through rich imagination, conclusions not derived from practice, is called mental fabrication. Mental fabrication is essentially a misunderstanding; it has no basis in reality. Just as the realization of fruition (attaining stages) and enlightenment for many people are mentally fabricated, not cultivated. They are the result of rich imagination.

Only when the mental consciousness is rendered half-paralyzed one day will cultivation truly get on the right path and begin to show some sign of progress. Clever consciousness is precisely the condition that obstructs the path. Only when a person is less clever does the Way easily appear. Cultivating the Way is something fools do. Clever people do not cultivate the Way; they think about the Way. The Way thought about is like a dream, illusion, bubble, or shadow – utterly useless. Thinking about the Way is easy; cultivating it is hard. Therefore, most people take shortcuts, using the method of thinking, not the method of cultivation.

3. The Difference Between the Gate of Understanding (解門) and the Gate of Practice (行門)

Understanding (解), as the name implies, is comprehension. It starts from principle, involving thinking and digestion, including imagination, reasoning, organization, induction, speculation, etc. It can also be said to be preparatory work before actual realization. If this preparatory work is overdone, affecting and hindering the deepening of observational practice (觀行功夫), it becomes very difficult to achieve actual personal realization. In summary, the Gate of Understanding enters through principle; it is the digestion and assimilation of principle. This is the easiest and least strenuous starting method for learning Buddhism and cultivating practice. Beginners all get stuck at this stage and cannot progress beyond it.

Practice (行), as the name implies, is action. It is the action taken after understanding and mastering the principle, aiming for actual realization. Examples include cultivating concentration (samādhi), observational practice (觀行), investigation (參究), examination and analysis (尋伺), etc. The Gate of Practice involves concrete action. Only action can achieve the goal. Understanding alone, not put into practice, lacks the power of action and cannot achieve the goal. Implementation steps include upholding precepts, cultivating concentration, abandoning evil and cultivating good, subduing afflictions, repenting karmic obstacles, removing hindrances, and then within concentration, engaging in various practical methods like Chan investigation (參禪), investigation (參究), personal realization (體悟), observational practice (觀行), etc. This is an essential practical process for actually realizing the Buddha Dharma. The saying "practice yields true knowledge" refers to this principle. Without this process, true knowledge cannot arise; even if one knows something, it is not true knowledge.

Many people do not clearly understand the distinction between Understanding and Practice. They often mistake the Gate of Understanding for the ultimate Gate of Practice and the final entry point to the Way, blocking their own gate of awakening, which is truly regrettable. Understanding is like imagination; Practice is like observation (觀). Observation and imagination differ greatly. Imagination is adding a state entirely out of nothing, equivalent to what is commonly called "mental fabrication" (腦補). There is no state spontaneously manifesting, let alone the appearance of samādhi states. Even if the imagination/fabrication is completely accurate, it is still not equivalent to having observed it. Observation, however, occurs when the effort matures; the state spontaneously manifests, presents itself automatically, and one then sees the state as it truly is – seeing it exactly as it is, without adding anything extra. Moreover, it is accompanied by the appearance of a samādhi state.

Those who claim awakening without having attained it are basically in the following situation: mistaking imagined Dharma for Dharma observed and actually realized. The misunderstanding is severe. The difference between direct perception (現量觀察) and imagination is something probably one hundred percent of people cannot clearly distinguish. Therefore, almost all who consider themselves awakened or are considered awakened by others are, nearly one hundred percent, relying more on imagination, not direct perception, because their observational practice is severely insufficient. The reason I do not say that all awakenings are one hundred percent false is to leave room in speech, to be merciful with words, not wanting to hurt people, nor to offend them and cause resentment.

Only after actual realization and personal realization can understanding and practice correspond. What one understands is confirmed; what one realizes accords with what was understood. After confirmation, doubt ceases, bonds are severed, coarse afflictions are cut off. Body, speech, and mind actions accord with principle; phenomena and principle are initially harmonized, not contradictory. What is spoken accords with principle; what is done accords with reason. Mind and speech are one; body and mind are consistent. There is no contradiction between saying and doing, nor phenomena where body, speech, mind, and actions run counter to principle. When understanding and practice do not correspond, it indicates a lack of actual realization.

4. Self-View Must Become Thin Before It Can Be Severed

The weight of self-view (我見) and self-attachment (我執) varies greatly among sentient beings. Naturally, those with slight self-view and self-attachment find it easier to sever self-view. Those with heavy self-view and self-attachment can only hope to sever self-view after cultivating practice, transforming them to become slight. It is like hard ice wanting to instantly melt into water; the ice must become thinner and thinner, less and less solid, before it can finally melt in an instant. Learning Buddhism and cultivating practice is actually first about making self-view and self-attachment fade, gradually reducing karmic obstacles, and making hindrances lighter and lighter. This is the merit of cultivation. Based on this, in future lives, one can very quickly sever self-view.

Cultivation is a gradual process; it cannot reach the goal instantly. As long as there is continuous progress, it is praiseworthy. Those with a weak foundation can set lower goals, fitting their actual situation. This way, cultivation has direction. There is no need to set the goal as seeing the nature (明心見性) for everyone. Failing to reach it leads to discouragement and giving up on cultivation. The hard ice of self-view in the mental faculty (意根) must gradually become faint and thin. This process in between *is* cultivation.

5. What is the Difference Between Observational Practice (觀行) and Imagination?

A: Observational practice is truly seeing, truly observing. All six sense faculties participate, concentrated on one matter. If the mental faculty (意根) does not wander, it can participate fully. What is gained from observational practice is recognized by the mental faculty. Imagination involves only the mental consciousness (意識) fabricating something out of nothing; the five sense faculties do not participate. The mental faculty cannot participate and will not recognize it.

B: The object of observational practice is based on objectively existing things. Imagination belongs to subjective conjecture.

C: Observational practice is a mental activity primarily involving the mental faculty. During the process, the mental consciousness provides necessary guidance, enabling the mental faculty to make direct, true (現量) observations of the object of focus. Imagination, however, is a mental activity primarily involving the mental consciousness. It is mainly the mental consciousness's non-valid (非量) discernment of solitary mental objects (獨影法塵), and it does not easily have a substantive impact on the mental faculty.

D: Imagination is the operation of solitary mental consciousness (獨頭意識); the mental faculty also participates, as the mental faculty silently accommodates all dharmas, so it also discerns. Imagination belongs to the realm of solitary images (獨影境), which is non-direct (非現量) discernment. Observational practice, however, involves both the mental consciousness and the mental faculty focusing on objective reality (性境), belonging to the realm of perceived substance (帶質境), which is direct (現量) discernment. It easily influences the mental faculty, enabling the mental faculty to realize the Dharma. Observational practice causes both the mental consciousness and the mental faculty to engage in direct discernment. Sustained direct discernment (with other faculties also participating at times) requires concentration power (定力). When the mental faculty is concentrated, then actual realization can occur.

E: Firstly, observational practice must possess a certain degree of concentration power. Observational practice without the support of concentration power will fall into imagination. Secondly, because observational practice is conducted under concentration, the mental faculty will necessarily focus on few other dharmas and can concentrate its energy on the mental objects guided by the mental consciousness, meaning it becomes interested in the dharmas being observed. During imagination, the mental faculty also participates but does not engage wholeheartedly; it attends to other dharmas. Thirdly, observational practice starts guided by the mental consciousness and gradually shifts to being led by the mental faculty, discerning the mental objects of focus. The dharmas encountered are direct (現量) states. The imagination of the mental consciousness is non-valid (非量) discernment. Only direct states more closely align with objective reality and can make the mental faculty truly convinced. In short, only when the mental faculty truly pays attention and participates can its immense potential be unleashed, thoroughly changing views and enabling correct choices.

Which is easier, imagination or observational practice? Which is more relaxed?

A: Imagination is much easier; distracting thoughts come uninvited.

B: Thus it is known that many people deceive themselves and others. Without samādhi, they claim they can perform observational practice and attain fruition. They mistake imagination for observational practice without realizing it. Understanding the principles of cultivation, one knows that the vast majority of time must be spent cultivating through one's own effort. There is no need to linger all day in a sea of various theoretical books, absorbing others' views or insights, counting others' treasures while oneself gains not even half a penny.

6. One Cannot Attain Fruition or See the Nature Without Fulfilling the Conditions of the Thirty-seven Aids to Enlightenment

Those who have never severed self-view in past lives, or have severed it only a few times, find it extremely difficult to initially sever self-view and attain the first fruition (初果). The necessary conditions – the Thirty-seven Aids to Enlightenment (三十七道品) – are difficult to cultivate. Those who cultivate concentration daily nowadays know that samādhi is hard to cultivate. Observational practice according to principle is even harder. To have results from observational practice, attain the pure Dharma-eye (法眼淨), and realize the samādhi of emptiness (空三昧) is harder still. Those who have severed self-view in past lives belong to a special category in this life, and there are very few such special individuals in the Sahā world; one could say they are as rare as phoenix feathers or unicorn horns.

Some people always feel they are special, thinking they become enlightened after studying for three to five years. However, one cannot become enlightened without severing self-view. Enlightenment is far more difficult than severing self-view. Therefore, do not casually think you are enlightened, have seen the nature, or are already some kind of Bodhisattva. Publicly claiming enlightenment brings very negative karmic retribution. This is a special period, and some special phenomena are appearing, but they are causing great trouble for Kṣitigarbha Bodhisattva. After the people of this generation pass away, Kṣitigarbha Bodhisattva will become very busy. Being a Bodhisattva is extremely difficult. "Hell is not empty; I vow not to become a Buddha." Clearly possessing the merit and virtue of a Buddha, yet not taking the Buddha position – such is the mind of a Bodhisattva, empty and selfless.

To avoid causing trouble for Kṣitigarbha Bodhisattva, everyone should now follow the teachings of our original teacher, Śākyamuni Buddha, cultivate according to the stages and standards taught by the Buddha, and strictly examine to what degree one's Thirty-seven Aids to Enlightenment have been fulfilled. If any single item among them is not satisfied, one should not consider oneself to have attained fruition, seen the nature, etc. If the most basic Thirty-seven Aids are not fully cultivated, one cannot be reborn anew, leap over the dragon gate, or become a sage.

7. How to Judge Whether Self-View Has Been Severed

If the Thirty-seven Aids to Enlightenment of the Small Vehicle are not fulfilled, self-view cannot be severed. With insufficient samādhi, one cannot engage in present observational practice and can only rely on reasoning and imagination. If the Factors of Enlightenment like joy (喜覺分), tranquility (猗覺分), concentration (定覺分), and equanimity (舍覺分) are not complete, or have not appeared at all, one is still far from severing self-view. If the Four Right Efforts (四正勤) – abandoning the unwholesome and cultivating the wholesome – have not been practiced, if evil continues and good has not arisen, if afflictions have not lessened, if the mind has not changed, one cannot sever self-view. If the Noble Eightfold Path (八正道) is not fully complete, if body, speech, and mind actions still have improper aspects, one also cannot sever self-view. If one still clings to worldly dharmas, lacking strong renunciation, one equally cannot sever self-view. If the notion of self (我相) still exists in the mind, constantly centering on "I," and if notions of others (人相), sentient beings (眾生相), and life continuum (壽者相) are clearly present – the four notions evident – then self-view has not been severed.

During the cultivation of the Thirty-seven Aids to Enlightenment, as body and mind continuously change, various auspicious dreams all indicate that afflictions are gradually falling away, karmic obstacles are gradually eliminated, the mind is gradually purified, the body is gradually unobstructed, samādhi gradually deepens, and worldly dharmas are gradually distanced. When self-view is severed, the Dharma-eye is purified; one sees the five aggregates as empty and selfless. The samādhi state of balanced concentration and wisdom appears. Body and mind are purified, abiding in samādhi, with extraordinary sensations. Nowadays, the roots of sentient beings are relatively shallow. Such samādhi is very difficult to attain. Precepts, concentration, and wisdom are also difficult to cultivate to fulfillment. Therefore, severing self-view is extremely difficult. Currently, many who consider themselves to have severed self-view or seen the mind do not exhibit these phenomena; thus, it is not actual realization.

When self-view is severed or the mind is seen (明心), one has already been reborn anew, like a carp leaping over the dragon gate. If coarse and heavy afflictions have not been eliminated, if the mind is not pure, the "bones" remain the original ones; the "womb" does not change. If the conditions for seeing the path are lowered, and the Thirty-seven Aids to Enlightenment and the Six Pāramitās of the Bodhisattva are neither complete nor fulfilled, then it is like crawling over the dragon gate – the essence is still a carp, not transformed into a dragon. At this most critical point of Buddhist cultivation regarding attaining fruition and seeing the mind, if one is casual and not rigorous, various evil signs will manifest at the time of death, and the evil destinies will be unavoidable. After death, finding oneself in a gloomy and terrifying place, regret will be too late.

8. Reasons for Inability to Sever Self-View

Cultivation first involves negating and eliminating the functional roles of the physical body and the five aggregates; only then is it possible to realize the true person behind the five aggregates. How is the physical body unreal and lacking self-nature? The physical body is composed of the four great elements (四大), controlled and manipulated by them. Trying to manipulate the four great elements is truly not easy; it requires great effort and may still not succeed. For example, in summer when it's extremely hot, the whole body sweats profusely; some even develop heat rash. This is due to the imbalance of fire, water, and earth elements. Then, turning on the air conditioner for ventilation might make the body catch a chill and feel uncomfortable – this is an imbalance of the wind element. A body with imbalanced four elements is truly troublesome. As long as one has a physical body, the four elements will forever manipulate you. The Buddha said the four elements are like four poisonous snakes, very difficult to serve. With the slightest inattention, the poisonous snakes will harm you. Such a body has absolutely no autonomy. Can it be the true self? Can it be "me"?

The "I" that does not perish life after life should be free and autonomous, impervious to all poisons, able to master everything without being mastered by anything. Who, having wisdom, would regard such a physical body as "me" or "mine"? Quickly eliminate and negate it within your own mind, then seek a new master to take refuge in. If such an obvious and clear principle cannot be confirmed within one's own mind, it indicates deficiencies in cultivation. What exactly is lacking? Merit, wisdom, samādhi, precepts, etc. – strive to perfect them one by one as soon as possible. Do not be lazy and procrastinate any longer.

When the principle that the physical body is not the self and the five aggregates are without self is already very clear, one should bravely accept it. The notion of self accumulated since beginningless kalpas should be renewed and replaced – the old departs, the new arrives, making everything fresh and new. However, this notion of self seems stuck; no matter what, it won't budge. Advancing even a small step is very difficult. This is an obstruction, like a mountain blocking the way, impossible to cross. Toppling this mountain requires the combined power of self-power, other-power, and collective power. Self-power includes the power of precepts, concentration, wisdom, merit, and wholesome karma. Other-power includes the blessing power of Buddhas, Bodhisattvas, and Dharma protectors; the driving force of fellow practitioners; and the power of other wholesome conditions. With self-power as primary and other-power as auxiliary, only when self-power is sufficient can other-power have any effect.

For example, a person pushing a cart uphill suddenly encounters a large rock blocking the path. Unable to move forward past the rock alone, no matter how hard he tries, he cannot push the cart. At this time, the combined power of many is needed. Self-power lies in one's own physical strength, perseverance, skillful means, decision-making power, etc. Other-power is: due to wholesome connections formed in the past, seeds of good karma planted, one happens to meet someone passing by. This person has a connection with you and is willing to help push the cart. If two people cannot push it past, another person happens to pass by and is also willing to lend a hand. With the combined strength of three, they smoothly pass the large rock and continue forward.

If in the past you did not form wholesome connections or help others, did not plant seeds of merit and wholesome karma, then when encountering obstacles, you will be isolated and helpless, with no external or other-power to aid you. Perhaps no one will even pass by; no one will know you are in difficulty. Even if someone passes by, due to lack of connection or merit, no one will be willing to lend a hand.

On the path of learning Buddhism, cultivating merit and forming wholesome connections is extremely important. Because the path to Buddhahood requires very many helpers; the strength of one person alone cannot accomplish it. How can one traverse the three great asaṃkhyeya kalpas of cultivation time while isolated and unaided? If one is unwilling to even lift a finger to help others, accumulates no merit, forms no wholesome connections, plants no seeds, then relying solely on one's own strength, encountering any obstacle, one cannot cross it, left only with sighs and sorrow. If one does not help others, how can there be heavenly aid?

10. Can a Mind with Gaining Attainment Obtain the Fruit of Liberation?

People often say to me: "Master, I want to attain fruition, I want to see the nature, I want to reach the seventh Bodhisattva stage (七住位). How should I cultivate?" Such speakers are only interested in the fruit, not the process. They only want knowledge and views, not wanting to transform themselves and be reborn anew. Their inner mind actually emphasizes the fruit, not cultivation, realization, or liberation. In such cases, no external force can benefit them. Where there is worldly benefit, people flock to it. Where there is benefit in Buddhism, people similarly flock to it.

Why do sentient beings rush to places of benefit? Because there is "self," "mine," "dharmas," and grasping. Therefore, there will be seeking. With a mind of self, a mind of seeking, seeking the benefits of the Buddha Dharma – is there any benefit to be gained? Only with no-self and no-seeking is there fruition. How can there be fruition with self and seeking? Believing there is a fruit to be gained, seeing the benefit of the fruit within Buddhism, one rushes straight to the place of benefit, prepared to seize it. Under such circumstances, how could one attain any fruition? Why are so many false fruits flying everywhere nowadays? With a mind of gaining, seizing false fruits, how can one avoid falling into the three evil destinies? If the fruit in the mind is not empty, benefit is not empty, fame and profit are not empty, how can one sever self-view? Without severing self-view, how can one attain fruition?

Only with no-self, no-person, no-sentient-being, no-life-continuum can one sever self-view and attain fruition. Those who gain false fruits with a mind of gaining increase self-view and self-attachment. The notions of self, person, sentient being, and life continuum become heavier, contradicting the Way, running counter to it. The Way is liberation; countering the Way is birth and death. The secular world is a field of fame and profit. In the eyes of some, the Buddhist realm is also a field of fame and profit. Where there is fame and profit to be gained, chasing fame and profit within Buddhism leads even more towards birth and death.

11. Samādhi is the Mark of Success in Dharma Practice

Question: When cultivating the Sun Visualization (日觀), does one need to cultivate until the image does not disappear for 24 hours a day before proceeding to the next stage?

Answer: For each of the sixteen visualizations in the Contemplation Sūtra (觀無量壽經), the corresponding samādhi must appear before the visualization is considered complete. Only then can one proceed to the next visualization. The first visualization, Sun Visualization, must cultivate samādhi – the Setting Sun Samādhi (落日三昧). The image of the setting sun in the mind must continuously appear without ceasing. Body and mind abide in a state of concentration, free from afflictions and scattered thoughts. Apart from sleep, one is always in samādhi. Once this Sun Visualization Samādhi is completed, one can turn to the second visualization. Cultivating any Dharma, realizing any path, including samādhi and wisdom, if samādhi does not appear, it cannot be considered successful cultivation or realization of Dharma/path. Around the time samādhi appears, sleep is not heavy, there are no miscellaneous or chaotic dreams, the mind has a certain degree of clarity, sleep is light and little, without dullness. In light sleep, mental images should be present; in deep sleep, they are absent.

Sun Visualization is the simplest and easiest among all visualizations. Yet, many people cultivate for over three years without any sign, not even a shadow of samādhi. This shows cultivation is not such a simple matter. Especially great wisdom achievements like severing self-view and seeing the nature are even less easy. Among the sixteen visualizations of the Contemplation Sūtra, only by accomplishing the third visualization can one be assured of rebirth in the Pure Land at life's end. Only by accomplishing the seventh visualization can one see the nature and become enlightened. In three years, no one has accomplished the first visualization. In what year or month will the third and seventh visualizations be accomplished? Cultivation is not that easy, unless one practiced in past lives and was an accomplished practitioner; only then is it somewhat easier in this life.

11. Why Does Severing Self-View Require Corresponding Samādhi?

Severing self-view is the product of the combination of precepts, concentration, and wisdom, and also the product after severing afflictions. Wisdom, in turn, cannot be separated from samādhi. Only after severing self-view can one attain liberation. Liberation is liberation from the bonds of afflictions. Severing afflictions is not only an achievement of wisdom but even more a result of samādhi. Without samādhi, one cannot sever afflictions and thus cannot sever self-view.

The first fruition (初果) and second fruition (二果) require the samādhi of access concentration (未到地定). Without the samādhi of access concentration, one cannot even become a candidate for the first fruition (初果向). The first fruition severs the afflictions to be abandoned upon seeing the path (見道所斷煩惱) – the coarsest, lower-grade afflictions of the desire realm – which need to be severed within the samādhi of access concentration. The second fruition needs to sever the afflictions to be abandoned through cultivation (修道所斷煩惱) – the middle and upper-grade afflictions of the desire realm – which even more need to be severed within the samādhi of access concentration. After death, first and second fruition individuals can only be born in desire realm heavens, not in form or formless realm heavens, because they lack the first dhyāna of the form realm.

The second fruition requires continuing to observe the truths of the Four Noble Truths based on the first fruition. Present observation (現觀) cannot be separated from the samādhi of access concentration; otherwise, present observation is impossible. One can only rely on the mental consciousness's thinking and analysis, unable to have the direct observation wisdom (現量觀察智). Thus, one cannot attain the third fruition nor obtain the first dhyāna. The third fruition must sever all desire realm afflictions and at least one grade of form realm affliction, becoming a sage liberated in mind (心解脫). Therefore, the most basic requirement is to have the first dhyāna of the form realm. Third fruition individuals, upon death, are born in the Five Pure Abodes (五不還天) of the form realm, or within the intermediate state (中陰身) sever all remaining afflictions, attain the fourth fruition, and enter final nirvāṇa (無餘涅槃). If a third fruition individual lacks form realm samādhi, how could they be born in the Five Pure Abodes? How could they sever all afflictions?

If samādhi is not complete, one cannot sever the corresponding afflictions. Without form realm samādhi, the afflictions and delusions of the desire and form realms cannot be severed. Without the samādhi of access concentration, desire realm afflictions cannot be severed. The truths of the Four Noble Truths are not the basis for the path of liberation. Those who say one can realize enlightenment without severing afflictions are precisely because they lack samādhi; the afflictions within their minds cannot be subdued. Their understanding via consciousness seems clever, but without the wisdom of actual realization, they cannot free themselves from the bonds of afflictions and cannot escape the six realms of rebirth. Learning Buddhism without cultivating samādhi, relying entirely on conjecture, is all empty talk (戲論).

12. Is the Result Obtained from Observational Practice in Samādhi Necessarily Actual Direct Realization?

When a result is observed through observational practice in samādhi, this result could be: 1) observed solely by the mental consciousness, or 2) observed jointly by the mental consciousness and the mental faculty. If it is solely observed by the mental consciousness, it cannot have a decisive effect. Only when the mental faculty also observes it can it have a decisive effect, giving rise to the samādhi of balanced concentration and wisdom (定慧等持), which is true wisdom.

Why do two different results appear even when observing in samādhi? This is because samādhi has shallow and deep differences, and thus the observational wisdom of the encompassed consciousness minds also differs. Samādhi has shallow and deep differences. For example, there is the first dhyāna and the complete samādhi of access concentration, but also incomplete, intermittent samādhi of access concentration, and even coarser, shallower samādhi. The duration of concentration varies. Thus, observational wisdom has significant differences. With shallow samādhi, or incomplete access concentration, the functional role of the mental consciousness occupies the vast majority; reasoning and analysis play a larger role, while the deliberative function of the mental faculty is very small. The conclusion reached is not direct (現量). Even with access concentration, if each concentration period is relatively short, observational practice remains at a coarse, shallow stage and cannot deepen; then, one cannot have deep, subtle observational wisdom. The result obtained is forced and far-fetched, lacking direct perception.

Samādhi is so important that some people concentrate solely on cultivating it, ignoring everything else – neither abandoning evil nor cultivating good, nor making efforts to eliminate innate hindrances (性障) and afflictions, nor actively accumulating merit. Due to lack of merit and heavy innate hindrances, even after cultivating for ten or twenty years, samādhi still does not develop. Conversely, those with light innate hindrances and afflictions, who actively support the Triple Gem and accumulate merit for seeing the path, upon cultivating samādhi, find it comes easily and naturally. Within a few months, the body adjusts smoothly, concentration power increases rapidly, faster than what others achieve in twenty or thirty years. This shows that cultivation lies in cultivating the mind, not in the length of sitting time. If one does not cultivate the mind, if afflictions are heavy and one acts willfully, if karmic obstacles increase rather than decrease, how could samādhi possibly be cultivated?

13. What is Insight (見地)?

The "地" (dì) in "見地" (jiàndì - insight) refers to the level of cultivation and realization, the status one occupies. In the Yogācārabhūmi-Śāstra (瑜伽師地論), Bodhisattva Maitreya divides the grounds (地) into seventeen, ranging from the ground of ordinary beings to the ground of Buddhahood. Each ground has a different identity; status progressively rises, divided based on differences in merit, wisdom, and samādhi. Among them, the desire realm has nine grounds, divided according to merit. The form and formless realms are divided according to samādhi, with the assistance of wisdom. The grounds of ordinary beings, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas are divided according to realization, which includes merit, samādhi, and wisdom.

Therefore, the term "insight" (見地) cannot be applied to ordinary beings. Because views have been actually realized, understanding has been confirmed, and one has attained the patience of non-arising (無生忍) or the wisdom of non-arising (無生法忍), one possesses a certain degree of liberating wisdom, and one's status rises to the level of a sage. Former views and understandings then become "insight."

Views, thoughts, opinions that have not been confirmed can only be called views, understanding, or personal thoughts. To confirm that one's views and opinions are correct, one must cultivate precepts, concentration, and wisdom, investigate within concentration, personally realize, and personally see – not distantly ponder, speculate, or subjectively assume. What is subjectively assumed cannot resolve doubt. What is personally seen and confirmed can resolve doubt. Only after resolving doubt can liberating wisdom arise, and body, mind, and world undergo fundamental transformation. From then on, the level of thought, identity, and status all rise.