After Contemplation, Pratyakṣa Observation Is Required for Efficacy

Consider the "I" of consciousness and the "I" of the mental faculty—are they not merely illusory existences? The only powerful and truly real existence is the True Suchness Mind; the True Suchness Mind alone is the inconceivable, truly eternal substance, the substance of wisdom. Knowing this, why then remain preoccupied with the loves and hatreds, joys and sorrows, gains and losses, successes and failures of this fleeting and illusory human world, as insignificant as a speck of dust? The above is the lamentation, or realization, of a practitioner. However, even with such realization, for the body and mind world to undergo fundamental transformation and change, one must still, based on this foundation, engage in genuine contemplation and cultivation within meditative concentration. Only after achieving genuine realization can the body and mind world be transformed, truly attaining a degree of liberation. Considering is within the capability of consciousness; genuine realization relies on the mental faculty, which requires direct perception. Therefore, merely thinking is of little use; one must engage in direct observation and direct cognition. Knowing that everything in the world is empty, all manifested by the Tathagatagarbha, is also of limited use. One needs the next step of actual cultivation and realization; only upon realization does the mind become empty, gaining the power of liberation. Some people, constantly thinking in their hearts that the world is like an illusion, a bubble, or a shadow, feel as if it truly is just that. Yet, when matters come to a head, things remain exactly as they are, not at all like an illusion or a bubble. When one truly realizes the world is like an illusion or a bubble, one is at the ten stages of dedication, close to becoming a Bodhisattva of the first stage. Only then can the mind's tendencies change. However, theoretical understanding prior to actual contemplative practice must still be complete. The mind must attain a semblance of emptiness, possessing a certain degree of comprehension of the theory. With this foundation, one can then engage in actual investigation and contemplative practice within meditative concentration, making genuine realization possible.