Why Do the Levels of Realization Vary Among Different Practitioners?

When contemplating the five aggregates, if one possesses deep meditative concentration, the contemplation will be profound and subtle, allowing one to delve continuously deeper into the Dharma meaning, thereby unraveling the mysteries of the Dharma layer by layer. During contemplative observation, one must proceed slowly, meticulously, and deeply, constantly comparing it with one's own body, speech, and mind in the present moment. One should investigate and gather evidence across the broadest possible scope to prove that the five aggregates are not the self. It is necessary to explore why this aspect is not the self, why that aspect is not the self, striving to find evidence for each point, to ask "why," and to resolve this question of "why." The contemplation must be deep and subtle. If understanding is merely superficial and formal, not genuinely internalized, then all theoretical knowledge is hollow and cannot resolve fundamental or practical problems.

How does one engage in contemplative observation? For example, contemplating that the form-body is not the self. "Not the self" is a conclusion, but it is the Buddha's conclusion, not ours. Therefore, this conclusion has no direct relationship to us. Only after contemplative observation, when we have genuinely and truly arrived at this conclusion ourselves, does this conclusion become our own, a crystallization of our own wisdom. Only then does it yield the merit and benefit of liberation. The Buddha's conclusion is merely an initial reference point, serving as a guide to develop our own wisdom. We can follow this conclusion and engage in reverse contemplation: Why is the form-body not the self? Because the form-body is empty. Why is the form-body empty? Because the form-body is suffering. Why is the form-body suffering? This is our starting point for initial contemplation, requiring us to contemplate slowly and seek out various bases for understanding.

Finally, we conclude that the form-body is indeed not the self. This is to sever the view of the body as self and the view of self-existence. After contemplative observation, the fruit attained by each person is not necessarily the same, because the degree to which the view of the body as self is severed differs; there are varying levels depending on how much one has realized and how deeply one has cultivated and actualized it. Even attaining the first fruit (Sotāpanna) has different degrees; the extent of physical and mental benefit and transformation also varies. For example, all children may be in first grade, but their learning levels within the same class are not identical. Attaining a fruit is like graduating, so the level of each person at graduation also differs; some graduate early, some later. The level of Dharma realization for each practitioner varies because the scope, angle, and depth of their investigation differ, their power of contemplation differs, and the depth and strength of their evidence differ. Consequently, the wisdom they attain differs; because the wisdom differs, the degree to which their behavior changes also differs. The deeper and more subtle the contemplation, the better the concentration power; the better the concentration power, the deeper and more subtle the contemplation becomes. Thus, the degree of realization becomes deeper and more ultimate, and the transformation of mental and behavioral patterns becomes more thorough.