What Is Actual Practice and Direct Realization?

The initial practice of contemplating Suchness (Tathatā) is the cultivation of the Samādhi of Suchness. Observing that all dharmas are Suchness, one may attain a state of samādhi resembling emptiness, and perhaps achieve various states of meditative concentration (dhyāna). However, one has not yet attained the true wisdom state of the Samādhi of Emptiness. To realize the true state of the Samādhi of Emptiness, one must further meticulously investigate the self-nature of Suchness within meditative absorption, discover its locus, and observe its specific functions. Only then can one realize the true Samādhi of Suchness.

We must have the wisdom to discern between provisional and ultimate Dharma, and to distinguish the difference between intellectual understanding (解悟) and actual realization (证悟) of the Dharma. Do not mistake methods for intellectual understanding as methods for realization. Do not mistake methods for cultivating concentration (定) as methods for Chan (Zen) investigation (参禅). Do not be content with shallow understanding without diligently exerting profound effort to investigate the ultimate meaning. Moreover, do not be satisfied with small attainments; strive to become a Bodhisattva with a great mind (大心). Without the effort of actual practice, one merely plays with words, lacking the meritorious virtues and benefits of liberation. Those who have tasted the flavor of liberation know how supremely free and unconstrained the liberation of the mind is—it is not to be exchanged for any rare treasure in the world.

So-called actual practice, if it does not include the cultivation of meditative concentration (禅定), lacks substance. Without meditative concentration, or with only very shallow concentration, one may have wisdom (慧). However, this wisdom is merely intellectual understanding; it cannot be the wisdom born of actual realization. Intellectual wisdom remains at the level of the conscious mind's (意识心) understanding of the Dharma. In Chan Buddhism, this is called "emotional thinking and intellectual understanding" (情思意解) or "conscious conjecture" (意识卜度). As for what the ultimate meaning truly is and why it is so, one neither knows nor realizes it; one only knows a conclusion without having undergone the process of verification.

Actual realization (实证), however, is the process of verification; the conclusion reached accords with the established answer. This answer was given by the Buddha, and the process of verification is the path of actual contemplative practice (观行) undertaken by each individual. Without meditative concentration, how can one engage in contemplative practice? How can wisdom be born? Although liberation depends on wisdom, and Buddhahood depends on wisdom, how can true wisdom be born without meditative concentration? Some practitioners only want the final wisdom, rejecting concentration. It is like being interested only in the last pancake, unwilling to eat the preceding ones. Wisdom without meditative concentration is like that last pancake—merely talking about food does not satisfy hunger; one theorizes loftily on an empty stomach.

Those lacking in wisdom often only delight in others' lofty theories and high-sounding talk, unable to discern whether they possess genuine substance within. This easily hinders one's own path (道业), leading one to believe that intellectually understanding all Dharma is equivalent to realization, that one possesses wisdom and can attain liberation. In reality, one is still very far from it.

The process of verifying all dharmas necessarily requires the direct participation of the mental faculty (意根, manas). For the mental faculty to know the precise result, it must know the actual truth. For the mental faculty to know the actual truth, it requires evidence. Obtaining this evidence is a laborious process. Not only must consciousness (意识) diligently gather evidence extensively and minutely, but the mental faculty must also generate profound doubt (疑情), joining in the search for evidence and the process of verification, and must confirm the evidence collected by consciousness. This process is exceedingly difficult; it is not easily accomplished like consciousness casually accepting some Dharma.

When the mental faculty finds it, it overturns previous knowledge. Thus, the mental faculty is deeply stirred and shaken, experiencing profound physical and mental sensations. Without this process, do not speak of actual practice and realization. Separated from meditative concentration, this process simply cannot be completed; do not speak of actual practice and realization—it is merely lofty talk.

The Buddha has given answers to the results of nearly all dharmas—such as "like a dream," "like an illusion," "like the moon in water," "like an image in a mirror," "like a mirage," and so forth. These are all answers given by the Buddha. What is remarkable about knowing the answers? The process of verification reveals each individual's true wisdom. Intellectual understanding (解慧) that knows nothing when questioned can be attained by anyone slightly intelligent; it is nothing special.

Unenlightened ordinary people, because of their intelligence, strong comprehension, broad knowledge, and excellent literary and oratory skills, can spend some time writing tens of thousands of words expounding on how all dharmas are like dreams and illusions. Yet, where in these expositions is there any trace of contemplative practice (观行)? Where is the trace of actual realization? Where is the process of verification? Some people are especially fond of such writings, reciting them day and night. But what use is it, even if one is learned enough to fill five carts (学富五车)?