Only with Correct Hearing and Reflection Can There Be Correct Practice and Realization

In the scorching summer, a thirsty traveler sees a well with water that is clear and deep, but searches in vain for a rope and a water jug. Helplessly, he can only endure his thirst, unable to obtain clear water to moisten himself; though there is well water, it has nothing to do with him. Those who study Buddhism are just like this: they constantly talk about emptiness with their mouths, yet have no method to realize it through practice; they merely shout slogans while still remaining within existence. They often cry "let go," but do not know what to let go of or how to let go, and so can only remain perpetually attached, simply because they lack skillful methods and means. Understanding the ways and methods of liberation is very important; otherwise, one is like standing at the edge of a well with a parched mouth and dry tongue.

For sentient beings to attain liberation, they must cultivate and realize according to Buddhist principles: eradicate the view of self (satkāya-dṛṣṭi), realize the emptiness of the five aggregates (pañca-skandha) and the eighteen realms, with no self or person and no four marks. Then they must abandon the five hindrances, bring forth the first dhyāna, sever afflictions and remove self-grasping, so that at the end of life they can transcend the three realms and attain liberation. Not knowing what the self is or what the self consists of, stubbornly clinging to the seventh consciousness and the five aggregates while shouting emptily about breaking attachment and letting go is merely futile effort.

For the liberation and letting go of the Small Vehicle, one must engage in contemplative practice (vipaśyanā-caryā) on the illusoriness of the five aggregates and the eighteen realms—contemplating aggregate by aggregate, realm by realm—realize the first fruit of the srotāpanna, sever the three fetters, and gradually realize the fourth fruit to attain transcendence; there is no other path. Non-Buddhists do not understand this principle; after years of cultivation, attaining the highest meditative concentration and being born in the highest heaven, they stubbornly cling to the states within concentration as nirvāṇa, not knowing that the state of concentration is merely a mental sense-object (dharma-viṣaya). Wherever there is knowing, there is perception, and that is the self, still within the five aggregates, unable to escape birth and death. When liberation will come remains indefinitely far off.

The practice of the Buddha's dharma consists of hearing, contemplating, cultivating, and realizing. First is extensive hearing: hearing the true dharma taught by the Buddha, in accord with Buddhist principles. If it does not accord with what the Buddha taught, the more one hears, the more one increases birth and death. Next is contemplation: one must contemplate correctly, in accordance with the principles and the dharma; wrong thinking and wrong interpretation only further increase birth and death. Then comes cultivation: cultivating according to Buddhist principles; if what was heard was not correct and what was contemplated was mistaken, then as soon as one cultivates, one goes astray and fails to get on the right path. Finally comes realization: only when what was heard is correct, what was contemplated is thorough, and what was cultivated is accurate, and when the conditions of the season and circumstances are complete, can the truth be realized. Only by realizing the truth can there be genuine benefit; shouting emptily about letting go is like firing a gun blindly without knowing where the target is. Accumulate much merit, strictly uphold the precepts, constantly cultivate concentration, and skillfully cultivate wisdom—then the great road of liberation is right before your eyes.