Chapter Six: The Relationship Between Meditative Concentration and the Path of Insight

I. What Kind of Meditative Concentration is Required for the Path of Insight

Is the concentration power required for realizing the path of insight something that is maintained continuously? Or is it present only when deliberately engaged, available when needed, but absent otherwise? If one’s cultivated meditative concentration is firm, the mind will constantly abide in concentration, though its intensity may vary; it weakens when distracted by worldly affairs. If the cultivated meditative concentration is not firm, it exists only while seated in meditation, scattering into distraction upon rising.

The meditative concentration required for realizing the fruits of the path and for awakening the mind is firm concentration. Such deep concentration enables profound, subtle, and continuous contemplation and practice, allowing the effort to persist and the wisdom of contemplative practice to progressively improve and deepen. This is like boiling water: only when the fire burns continuously can the water in the pot grow hotter and eventually boil. If the fire is intermittent, the water will heat up and then cool down repeatedly, and it may never boil.

The minimum requirement for meditative concentration in practice is that there must be continuous concentration during contemplative thought. Contemplation must occur within concentration to ensure its continuity, endurance, and deepening, sustaining prolonged contemplation without the concentration power being exhausted. Otherwise, the effort is easily broken, cannot be maintained, thoughts become disjointed, and one cannot contemplate thoroughly enough to sever the view of self. Moreover, meditative concentration primarily ensures that the mental faculty (manas) can engage in deliberation, single-mindedly investigating without interruption. Shallow concentration allows the mental faculty to grasp at many objects, preventing focused deliberation on the Dharma, thus obstructing the path of insight. As long as concentration is sufficiently deep and other conditions for insight are complete—with precepts, concentration, and wisdom fully present—one may realize the path at any time.

II. Only with Sufficient Concentration Can One Investigate the Dharma

Studying Buddhism is not about acquiring knowledge or conducting research; it requires the ability to investigate and verify, not merely to seek understanding. If concentration is insufficient and the various conditions for insight are not complete, one might, through cleverness, deduce the Tathāgatagarbha (Buddha-nature), arriving at a result approximating its state. This may make it difficult to continue the work of Chan investigation. If one then mistakenly believes they have attained awakening, serious trouble arises. When the conditions of precepts, concentration, wisdom, and insight are not complete, the matter of Tathāgatagarbha should remain veiled and covered, to facilitate investigation and realization when the conditions for Chan practice are ripe. Therefore, I do not wish for you all to engage in research, as the Dharma is already quite clear. Clever people conducting research and arriving at approximate results is truly troublesome. It is better to wait until the conditions of a Bodhisattva are complete and investigate within concentration. Only by cultivating much meditative concentration can one gain the ability to investigate and contemplate, thereby realizing the Dharma.

Among those who excel in worldly studies, how many become pillars of society? Knowledge merely enables better survival; it does not necessarily confer creativity. To realize the Dharma, Buddhist practice should differ from worldly scholarship. Otherwise, studying Buddhism becomes mere knowledge acquisition, and knowledge cannot liberate; only realization can liberate. The Buddha’s great disciple, Cūḍapanthaka, was an Arhat of the fourth fruit. Before realizing the fruit, he was considered very dull; even after realization, he could not expound the Dharma. Yet he was a great Arhat with complete liberation. None of us are as dull as he was. Therefore, regarding the comprehension and study of knowledge, it is sufficient to stop at an appropriate point, devoting the main effort to contemplating the Dharma and to realization.

III. One Can Attain the First Dhyāna Without Awakening the Mind or Realizing the Fruit

There is no necessary connection between the first dhyāna and awakening the mind. Without awakening the mind or realizing the fruit, one can still attain the first dhyāna. Non-Buddhists are like this; they even attain the formless realm’s concentration of neither perception nor non-perception, far surpassing the first dhyāna. This is because non-Buddhists of the past had very pure minds, able to distance themselves from the secular world, practice in deep mountains, harbor no greed for worldly dharmas, and easily develop meditative concentration. Moreover, in those times, society as a whole was more simple-hearted, material goods and information were underdeveloped, environmental influences were less severe, and mental distractions were very few, making it naturally easier to attain concentration.

In the modern environment of developed material goods and information, attaining concentration is not easy, and the first dhyāna is even harder to cultivate. Therefore, only after severing the view of self does it become slightly easier to cultivate the first dhyāna. Before realizing the fruit and awakening the mind, it is difficult to cultivate the first dhyāna, though exceptions and special cases exist. Within the samādhi attained immediately after realizing the fruit, if one strikes while the iron is hot, adding more effort, the first dhyāna may soon appear. After this samādhi stage passes, the mind becomes somewhat lax, concentration becomes harder to cultivate, and the first dhyāna does not easily manifest. Thus, seizing the opportunity to cultivate the first dhyāna is crucial and important.

IV. In What Kind of Concentration Can One Realize the Fruit?

Meditative concentration is also called the three types of samādhi. The first is samādhi with investigation and analysis; the second is samādhi without investigation but with analysis; the third is samādhi without investigation or analysis. The third type, samādhi without investigation or analysis, is also called without initial thought and sustained thought. It is the meditative state of the second dhyāna, where the five sense consciousnesses cease, the mental consciousness is subtle, there is no perception, no analytical or reflective power, no awareness of the state, and no awareness of being in samādhi. Since wisdom is weak in the second dhyāna and cannot initiate contemplation, one cannot generate wisdom such as non-self. Therefore, one cannot realize the fruit within the second dhyāna. Generally, this is the case, though exceptional individuals may differ.

The second type, samādhi without investigation but with analysis, is the intermediate concentration between the first and second dhyāna. It lacks the coarse perception of the mental consciousness but has subtle analysis. In this concentration, the mental consciousness is subtle. If the mental faculty has not been influenced, and there is no sense of doubt in the mind, severing the view of self and realizing the fruit is more difficult. In the meditative state of the first dhyāna, with investigation and analysis present, the mind is unified and one-pointed, observation power is strong, making it easier to sever the view of self and realize the fruit. In the access concentration (anāgamya-samādhi) before the three samādhis, the power of concentration is also strong, the mind is unified and one-pointed, and one can also sever the view of self and realize the fruit.

Cultivating concentration and contemplative practice to the state of sustained thought (vicāra) is the work of Chan investigation. Mastering this skill brings boundless benefits life after life, because the realization of any dharma occurs in the state of sustained thought. In shallower concentrations, there is an element of mere understanding; the wisdom is not very genuine or reliable.

V. All Bodhisattvas’ Realization and Practice Depend on Meditative Concentration

All Bodhisattvas of ancient times cultivated deep meditative concentration. There are no records in the Buddhist sutras of any Bodhisattva who practiced without cultivating meditative concentration or who realized various samādhis without profound concentration. Moreover, all meditative concentration is inseparable from the seated stillness of meditation. The processes by which many Bodhisattvas attained samādhi are recorded in various sutras. Without the process and experience of seated meditation to cultivate concentration, one is not a true Bodhisattva. Although Bodhisattvas cultivate the mind, during practice, the mind and body cannot be separated, because they influence each other. A poor physical condition affects the mind’s tranquility, afflictions cannot be subdued and severed, an unsettled mind lacks subtlety, and deep contemplation and investigation cannot occur, preventing realization of the path.

Chapters Five and Six of the Śūraṅgama Sūtra describe the processes by which great Bodhisattvas realized various samādhis, all attained within the seated stillness of meditation, gaining profound wisdom. The Buddha’s practice over three great asamkhyeya kalpas is fully described in the Jātaka tales (stories of the Buddha’s past lives); not a single life passed without sitting cross-legged in meditation to cultivate concentration and realize the path. When contemplating Chan or pondering the meaning of the Dharma, and when thinking about other matters, carefully consider: is thinking clearer while seated in meditation, or while walking or standing? In what state is the mind most stable, serene, and subtle? It is always in seated stillness. Only when the body is stable and firm can the mind be stable and firm, at ease, calmly contemplating deeply and investigating.

Past patriarchs and Chan masters all sat cross-legged in meditation without exception; their stillness concentration was excellent, and many even attained the fourth dhyāna. Who among those with the fourth dhyāna or second dhyāna attained it while standing or walking? Even the first dhyāna or access concentration—who attained it apart from seated meditation? Some may feel they have never formally sat in meditation yet seem to have access concentration, but even if such a person has it, it is only temporary, not lasting long, lacking firm Chan investigation skill. Regardless of the type of Chan, it cannot be separated from the work of seated meditation. Only with a foundation in seated practice can one achieve "walking is Chan, sitting is Chan; speaking and silence, movement and stillness, all are tranquil."

Some say cultivating concentration wastes too much time; it’s better to abandon it and save time for extensive hearing and contemplation of the Dharma. This view is extremely naive and ignorant. As the saying goes, "Sharpening the axe does not delay the work of chopping wood." With a sharp axe, one can chop wood quickly, gathering a large pile in a short time. If one uses a dull axe or goes up the mountain empty-handed to chop wood, how many branches can be broken? True practice does not spend vast time on extensive hearing alone, merely seeking to absorb others' knowledge and ready-made theories. It should focus primarily on self-cultivation and realization, on developing the wisdom within one’s own mind. Sentient beings become Buddhas through wisdom and merit, not through knowledge and theory. Gaining wisdom to sever the bonds of ignorance is not achieved through theoretical knowledge but through self-cultivated concentration combined with wisdom. To cultivate and realize wisdom, one must rely on concentration within concentration. Having knowledge still does not exempt one from birth and death.

Another extreme group cultivates only concentration without using their minds, sitting foolishly all day without the skill or ability to contemplate, unable to contemplate the Dharma, with the mind not on the Dharma’s meaning after rising from meditation. They practice purely dry Chan (kū Chan), with no arising of wisdom. Practicing Buddhism must be harmonious and complete; one cannot go to extremes. Clinging to either side prevents accomplishment. Propagating the Dharma must also propagate correct practice methods that accord with the Buddha’s teachings, based on the facts of the practice of Buddhas and Bodhisattvas. Departing from facts means not conforming to reality; it is not truth, and relying on what is not truth cannot lead to attainment or realization.

VI. Realizing the Dharma Requires Cultivating Concentration

If everyone practiced according to the methods in the Mahāsatipaṭṭhāna Sūtra, concentration would certainly be attained, and the Śrāvaka path would be quickly realized. During the Buddha’s lifetime, the bhikṣus practiced this way. But now, people’s minds are too scattered to complete these contemplative practices. Currently, the theoretical parts of the Mahāyāna and Hīnayāna we need for practice are almost sufficient. What is lacking is practical application, which must involve cultivating precepts, concentration, and wisdom, completing the practice of the six pāramitās of a Bodhisattva, especially merit and meditative concentration. If individual practice is difficult, group practice becomes necessary. When the Buddha was in the world, he never led disciples in group practice; each sat cross-legged contemplating and pondering the Dharma taught by the Buddha, and then realized the fruits.

Modern people are too busy with life and work, with no time for seated meditation. Yet it is a fact that concentration truly cannot be cultivated, contemplation remains shallow and unrefined, and realization is impossible. The vast difference between the concentration after seated stillness and the concentration of merely walking, standing, sitting, and lying down can only be understood by those who have practiced seated meditation. Find a way yourself; you must take responsibility for yourself. It is not that understanding a lot of theory means having attained the Way, or that being eloquent means having attained the Way. After realization, even if one is not eloquent, one still has the Way; being eloquent without realization is not the Way. Realization alone resolves the great matter of birth and death. No dharma is more important than the path to Buddhahood. One should prefer death to achieving the path; otherwise, no matter how successful one is in worldly dharmas while alive, it is useless.

VII. How to Improve One’s Cultivation and Realization Skill

The world today is too chaotic and distracting. Even if Buddhists wish to be diligent, constrained by their own minds and the environment, they cannot be diligent effectively. Many feel willing but unable. If one wishes to achieve breakthroughs and accomplishments in the Dharma, and theoretical understanding is already relatively deep and complete, when realization is needed, one should distance themselves from worldly dharmas for a period, leave the familiar environment that binds body and mind, find a secluded, undisturbed place to cultivate concentration and investigate Chan, thereby raising the level of realization skill. If one wishes to realize the fruit, it is even more necessary to have a separate, pure place for oneself to contemplate, ponder, investigate, and practice. Otherwise, there is no way to improve, leading to an inability to enter the path of insight and realize the fruit.

VIII. What is the Most Crucial Concentration?

The most crucial concentration in cultivation is that which aligns with the goal of cultivation. What is the goal of cultivating concentration? It is to understand the principle and realize the principle, thereby opening wisdom. Therefore, the mind must be fixed on the principle-dharma to be understood, with every thought abiding in the Dharma, focused solely on the dharma being cultivated. Only then can one contemplate single-mindedly, and finally, through clear contemplation, realize the dharma and attain the wisdom of samādhi. Thus, the most crucial and primary concentration is the mental faculty fixed on the Dharma, having the aspiration to realize the Dharma, to understand the principle, to contemplate, to investigate, to seek liberation. Only then can one contemplate and investigate with single-minded concentration. With the direction of concentration clear, the principles of cultivating concentration and the path become distinctly different from those of non-Buddhists.

If the mental faculty lacks these aspirations, it cannot be fixed on the dharma being cultivated. Then, concentration cannot be cultivated, because the internal drive is insufficient, and external concentration power cannot be developed. If the roots of goodness, merit, and conditions are all insufficient, and one has not generated the great bodhicitta mind, there will be no drive to break through the influences and limitations of one’s environment, like a silkworm bound by its cocoon. If the mental faculty’s drive is insufficient and it cannot fix on the Dharma, concentration cannot be well cultivated, and contemplation will be ineffective. Those who cannot cultivate concentration well should examine whether they have generated the bodhicitta mind, whether their motivation is pure, and whether they have internal drive.

The mental faculty’s concentration is first fixed on the Dharma; then the mental consciousness can fix on the Dharma without scattering, contemplating single-mindedly. Because the mental consciousness follows the mental faculty; the mental faculty’s directing pointer constantly, moment by moment, directs the mental consciousness. If the mental faculty is not fixed, pointing everywhere chaotically, the mental consciousness simply cannot be fixed. Therefore, the key to meditative concentration is fixing the mental faculty. Once the mental faculty is fixed, constantly mindful of the Dharma, one will practice diligently, the drive will be strong, and concentration practice will progress quickly. If the mental faculty is fixed on the Four Noble Truths of the Śrāvaka path, one will diligently cultivate the Thirty-seven Aids to Enlightenment. If fixed on the Mahāyāna prajñā wisdom, one will diligently cultivate the Six Pāramitās of a Bodhisattva. Only when the mental faculty diligently practices the Dharma can the mental consciousness be diligent. If the mental faculty is lax, the mental consciousness cannot be diligent. If the mental faculty is complete with the Thirty-seven Aids, the mental consciousness will inevitably be complete.

IX. The Relationship Between Meditative Concentration and the Path of Insight

Meditative concentration, starting from access concentration, can counteract afflictions and subdue them. Only by subduing afflictions, removing or lessening obscurations, can one realize the first fruit (Sotāpanna). Although a first-fruit person only has the view (darśana) and has only severed the three fetters severed by insight (dṛṣṭi-heya), severing these three fetters necessarily requires access concentration. Although access concentration requires cultivation of concentration to arise, it cannot be equated with the afflictions severed by cultivation (bhāvanā-heya); they are not the same thing.

The view of the first fruit is the view-delusions (darśana-moha) severed at the time of path of insight; the afflictions of thought (kleśa) remain unsevered. Although the afflictions of thought are gradually severed through further path cultivation after the path of insight, they also belong to the view. The more thorough and complete the view, the deeper the severance of self and what belongs to self, the emptier the mind, the lighter the afflictions. Although the view-delusions of the first fruit are severed at the initial path of insight, this initial insight is also the result of gradual path cultivation; without cultivation, view-delusions cannot be severed. The content of path cultivation is the Thirty-seven Aids to Enlightenment, one of which is meditative concentration. Without cultivating the Thirty-seven Aids or cultivating them insufficiently, one cannot enter the path of insight, much less sever view-delusions. Therefore, access concentration is a necessary condition that a first-fruit person must possess for the path of insight.

Before the first fruit path of insight, one must subdue previous greed, hatred, and delusion to a certain degree, so that they do not affect or obscure the path of insight. During the cultivation of the Thirty-seven Aids, the extremely heavy afflictions of greed, hatred, and delusion are gradually subdued, afflictions gradually thin, the mind gradually softens, wisdom gradually clarifies, all obscurations like thick clouds gradually thin, and the sunlight of wisdom can penetrate the clouds and manifest, thus realizing the path of insight. The thinness and lightness of afflictions before the path of insight are relative to the severe afflictions of the past, not to the degree of thin greed, hatred, and delusion at the second fruit (Sakadāgāmi). The two are different; both are spoken of relatively. The vocabulary may be the same, but the connotations are absolutely different, so they cannot be confused or equated.

The meaning of the Four Noble Truths includes the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. The Noble Truth of the Path is the truth of path cultivation, the theory to be relied upon. The study and practice of this theory begin before the first fruit and continue until realizing the fourth fruit of Arhat. Therefore, path cultivation does not begin only after the path of insight; it begins when one encounters the Four Noble Truths, when one first practices the four foundations of mindfulness. Without cultivation, how can one enter the path of insight? Among the Thirty-seven Aids, the four right efforts are: 1. To prevent unarisen unwholesome states from arising; 2. To abandon arisen unwholesome states; 3. To arouse unarisen wholesome states; 4. To maintain and increase arisen wholesome states. This content of path cultivation—cultivating goodness and eliminating evil—directly counteracts sentient beings’ afflictions. Only after counteracting and subduing afflictions, making them light, can one enter the path of insight.

X. Realizing the Fruit is the Product of Combining Concentration and Wisdom

Non-Buddhists cultivate the four dhyānas and eight concentrations. When they attain the concentration of no-thought (asaṃjñā-samāpatti) in the form realm, the mental consciousness ceases. In this state without mental consciousness but with a physical body, they mistake the state of no-mind as true reality and cling to it, unable to sever the view of self and realize the fruit. Actually, in the no-thought concentration, although there is no mental consciousness, the mental faculty and physical body still exist; it is not a state of utter nothingness. Therefore, this is not the nirvāṇa state of realizing the fourth fruit.

When non-Buddhists attain the concentration of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) in the formless realm, it seems in concentration that the mental consciousness has ceased, but actually a very subtle mental consciousness still exists, though they cannot perceive it. They mistake this state for the nirvāṇa state of realizing the fruit. As long as one does not completely abandon the five aggregates and eighteen elements, even if one attains the highest concentration in the three realms, one cannot realize the fruit. Therefore, concentration is only one condition for realizing the fruit; one must also have the wisdom of the purified Dharma-eye that severs the view of self. Realizing nirvāṇa is not achieved by concentration alone. After cultivating concentration to the first dhyāna or above, as long as one confirms the emptiness and falsity of the physical body and conscious mind, one can realize the fruit. To have such confirmation requires sufficient contemplative wisdom; with concentration and wisdom complete, one can realize the fruit.

XI. The Physical and Mental Sensations After Realizing Emptiness

A person without concentration, after understanding the principle that the five aggregates are empty and without self, will have almost no physically or mentally shocking sensations. They merely feel emptiness—it is just a feeling; in reality, the mind is not empty. Without concentration, the contemplation performed cannot touch the fundamental mental faculty at all, so there will be no physical or mental stirring, much less a sense of shock. Only when there is stirring from the depths of the mental faculty will there be genuine, relatively deep and significant physical and mental sensations. Only then will one feel as if one has become a different person.

Currently, because the merit and concentration of the masses are severely insufficient, contemplation cannot stir the mental faculty. The contemplation performed remains merely at the level of the mental consciousness; the result is understanding that the five aggregates are empty, feeling that oneself is empty, but in reality not being empty. When encountering situations, one cannot get past them; principle is principle, affairs are affairs; the two have no intersection, cannot be harmonized. This is the common state—the common failing—of Buddhists today.

The actual sensations after truly realizing emptiness are also not suitable for public discussion; one may privately ask those who have experienced it. If the true feelings are spoken publicly, some who hear it will hint everywhere that they also have such feelings, actually implying they have realized the fruit, aiming to gain certain things—fame, profit, etc. People’s minds are not as of old; naturally, they are not simple-minded. Worldly minds are too serious, penetrating everywhere.

XII. The Difference Between Realization and Non-Realization

Question: When one touches an electric current with one’s hand and gets shocked, feeling numbness and trembling, does this count as realizing the electric current? If a blind person touches a light bulb with their hand, do they realize the bulb but not the light?

Answer: Realization or non-realization depends on the specific situation and varies from person to person. For example, when a scientist gets an electric shock, they understand the principle of electricity 100%; their realization is profound, equivalent to the wisdom of consciousness-only (vijñapti-mātratā) in Buddhism. When a child gets an electric shock, they may not know what happened; even if they know they were shocked and will avoid it in the future, they do not necessarily understand the principle of electricity or its function, thus they have not realized electricity. A blind person touching a light bulb may not know it is a bulb; first, they must have the relevant concept of a bulb, having seen it before becoming blind or having been told its shape by others. Otherwise, no matter how many times they touch it, they will not know what it is.

Similarly, sentient beings, since beginningless time, have always interacted with the Tathāgatagarbha, lived within it, and used it constantly, yet do not know there is a Tathāgatagarbha or what it looks like. The Sixth Patriarch (Huineng) realized enlightenment upon hearing one sentence; others hearing a hundred explanations of that sentence may still be far from realization. Realization or non-realization depends crucially on the individual; wisdom and capacity are extremely important. An Arhat hearing a single sentence spoken by an ordinary person studying Buddhism may realize the fourth fruit, while the vast majority of ordinary people studying the Āgama sutras for a hundred years may not even attain the stage preliminary to the first fruit (Sotāpanna-phala). There is no comparison between people.

XIII. The State Beyond Seeing, Hearing, and Perception

Question: Not following the six sense entrances, transcending seeing, hearing, and perception in an instant—does this break beginningless ignorance?

Answer: Only Mahāyāna Bodhisattvas, after realization, attain the samādhi of concentration combined with prajñā and consciousness-only wisdom, can break beginningless ignorance. Mahāyāna Bodhisattvas who realize the Tathāgatagarbha can observe that it does not follow the six entrances and transcends the seeing, hearing, and perception of the seven consciousnesses. The ignorance of not knowing, since beginningless time, that there is an eternal, indestructible true mind within the body is then broken and disappears.

Besides the Tathāgatagarbha not following the six entrances, there are two states where the seven consciousnesses also do not follow them: one is a state of pure concentration, which is a samādhi state of concentration alone; the other is a samādhi state of concentration combined with wisdom, where the mind does not take the six entrances as real and does not follow them in movement. The first type of samādhi is not easy to maintain and easily disappears. The second type, once attained, ensures the wisdom remains forever. To transcend seeing, hearing, and perception, one must be in a state of profound concentration; otherwise, one remains within seeing, hearing, and perception.

In the fourth dhyāna and above, although there is no seeing or hearing, there is still subtle perception. In the no-thought concentration, there is no seeing, hearing, or perception of the six consciousnesses. In the cessation of perception and feeling (nirodha-samāpatti), there is no seeing, hearing, or perception of the six consciousnesses. Among these concentrations, only the cessation samādhi is the true samādhi state combining concentration and liberating wisdom. In Mahāyāna realization, Bodhisattvas of the first bhūmi and above realize the profound samādhi of consciousness-only wisdom. Within profound concentration, they can transcend seeing, hearing, and perception; although seeing, hearing, and perception exist, the mind remains unmoved by their objects.

XIV. The Relationship Between Meditative Concentration and Liberation

If, before realization, one’s mind-nature resembles the Tathāgatagarbha, after realization, the mind will become clearer; this is true cultivation. Without passing through the stage of equanimity (upekṣā), one cannot realize the fruit, much less awaken the mind. During the investigation of the Tathāgatagarbha, the mind is also in equanimity; otherwise, the mind cannot be unified and one cannot investigate or realize. Only when access concentration is complete and in the first dhyāna will one be in the state of equanimity; during the stage of self-cultivation, this is inevitable. During the stage of guiding and liberating sentient beings, one may manifest wrathful appearances like a vajra, but simultaneously remain unmoved; this is the skillful means of a Bodhisattva.

If one has not yet cultivated realization oneself, one truly cannot liberate sentient beings. A clay Bodhisattva cannot even protect itself; how can it support sentient beings across the river? A Bodhisattva’s mind should also be liberated. If one cannot liberate oneself, what virtue and ability does one have to liberate others? The minds of Buddhas and Bodhisattvas are liberated and unfettered. If one is bound oneself, how can one unbind sentient beings? A person full of afflictions is not a Bodhisattva but a worldly person; how can a worldly person liberate sentient beings? A person corresponding with afflictions will influence sentient beings to likewise be full of afflictions; how can they liberate sentient beings and purify their minds? If one is very greedy oneself, how can one cause sentient beings to abandon greed? If one’s own mind is impure, how can one cause sentient beings’ minds to be pure?

Some say the goal of Mahāyāna Bodhisattva practice is not liberation; therefore, concentration need not be cultivated. That view is mistaken. All people, regardless of Mahāyāna or Hīnayāna, have liberation as their practice goal—it is only a matter of the degree of liberation and whether it is ultimate or not. Buddhas and Bodhisattvas are all liberated beings. Only when Dharmakāya, liberation, and prajñā are complete and unified can one be considered a sage. The Buddha path is the path of liberation; only the Buddha is ultimately liberated. Bodhisattvas’ liberation is not yet ultimate; Arhats and Pratyekabuddhas are even less so. Therefore, do not oppose the path of liberation and the Buddha path.

For example, a person tightly bound shouts to others, "Wait, I’ll come save you." Who would believe that? A weak child who cannot stand steadily says to an adult, "Take my hand; I’ll support you walking." Or someone unarmed fights an armed robber—isn’t this childish and laughable? The current negative phenomena in the Buddhist world are like this. Can’t everyone see it? Have no feeling about it? Won’t investigate the reasons? In the future, Buddhism’s demise will be caused by the afflictions of afflicted sentient beings. Some are even proud of possessing all afflictions, disdainful of severing them, believing that not severing afflictions makes them true Bodhisattvas. How utterly foolish is this?

For example, when dizzy, one sees black spots—what we call "seeing stars." These black spots and stars: if you say they exist, others cannot see them; if you say they do not exist, you yourself see them. Phenomena that are neither existent nor non-existent, arising and ceasing, changing, are all empty. Only the Tathāgatagarbha, not arising, ceasing, or changing, is not empty. The emptiness understood intellectually, or contemplating all dharmas as the emptiness of the Tathāgatagarbha—these are merely imaginings. Nothing is truly realized; merely imagining it to be the Tathāgatagarbha is like a hypothesis, without the slightest practical use. Without realization, one cannot truly understand thoroughly; the mind cannot penetrate the emptiness of these dharmas. Therefore, one must gradually realize through actual practice.

To realize, one must first cultivate meditative concentration. Understanding without concentration is neither thorough nor accurate; even if the understanding is accurate and thorough, it is not a conclusion reached through realization. Conclusions reached through imagination are useless. Therefore, after learning and understanding the Dharma roughly, one must cultivate concentration, contemplate and perceive within concentration to understand thoroughly, and finally initiate realization.

XV. The Relationship Between Meditative Concentration and Logical Thinking Ability

For studying Buddhism, cultivating the path, and contemplation, logical thinking ability must be strong. To have strong logical thinking ability, the line of thought must be good; for the line of thought to be good, the mind must be clear; for the mind to be clear, there must be meditative concentration. Cultivating logical thinking ability, possessing powerful analytical skills—this is the greatest wealth of wholesome dharmas, the source of wisdom, inexhaustible and everlasting, until Buddhahood.

XVI. The Path is Realized in Stillness

A conclusion: Over ninety percent of those who love to talk and express themselves lack concentration; their thoughts are scattered, with many wandering thoughts and distractions. Those single-mindedly on the path focus on the meaning of the Dharma and their inner world, not on the external, with minds free of distracting thoughts, silent and wordless. These two types cannot be together; together they will dislike and complain about each other, mutually dissatisfied. The latter are truly disturbed; therefore, they prefer solitude, quiet, dislike crowds and gatherings, dislike idle talk and trivial matters. If conflict arises between them, you cannot say the latter are at fault. Cultivation is not wrong; loving stillness is not wrong. All achievers realize in stillness; none achieve amidst clamor. Those on the path are ultimately different from worldly people; being disliked by them, not understood or liked, is normal. Not being liked or entangled by worldly people is good, saving much time and energy for cultivating the path and accomplishing great matters.