When meditative concentration is insufficient, one cannot attain realization of the fruits or awaken to the true mind.

Contemplate the body down to its smallest cellular composition. Within cells there are various particles; the particles are composed of the subtle particles of the four great elements, and the subtle particles of the four great elements are formed from the seeds of the four great elements within the tathāgatagarbha. The seeds of the four great elements are formless and markless, coming from the tathāgatagarbha. The tathāgatagarbha outputs the seeds of the four great elements, forming subtle particles; the subtle particles then aggregate into the tiniest matter, and then aggregate into somewhat larger matter, which becomes visible to the naked eye. Then they gradually aggregate into the initial physical body, and finally, when the physical body is complete, one emerges from the mother's womb. From this it can be known that the physical body is empty, subject to arising and ceasing, and without self; it is produced by the tathāgatagarbha and held by the tathāgatagarbha; it is entirely of the nature of the tathāgatagarbha. This body is merely transformed from the seed-functions of the tathāgatagarbha; it is a part of the tathāgatagarbha's functions, an attribute of the tathāgatagarbha, and has no attributes or self-nature of its own as a physical body. This contemplative practice is easy insofar as it is easy, but if one lacks the corresponding power of meditative concentration, the manas cannot exert force and cannot personally participate in deep and subtle contemplative practice and deliberation (manana), and thus one cannot realize this principle. Without the power of meditative concentration, the manas cannot accept and certify it, and one cannot eliminate the view of the body and the view of self, nor can one realize the tathāgatagarbha.