The Correct Method of Insight Practice (Manas Training Section)

Observation is to observe, to examine objectively; simply put, it is to look with single-minded concentration. It is not thinking, not pondering, and certainly not analyzing or dissecting. Whatever phenomenon is present before you, observe that phenomenon directly. Do not imagine what has not appeared, do not dissect or analyze, do not force-fit it with learned doctrines, do not impose any theoretical knowledge, and do not be bound by any framework. To put it plainly, it is to "kill" the conscious mind, preventing it from forcefully asserting itself, showing off with various theories, applying learned knowledge, and then drawing conclusions through analysis without having genuinely observed anything.

Imagining the appearance of Beijing and actually going to Beijing to observe it directly are utterly different realms; one could say the difference is as vast as heaven and earth. The latter is direct seeing, direct realization, and experiential proof. The former isn't even like sleepwalking; it's not even something one could dream of. It’s merely flapping one's lips, spewing saliva, lecturing grandly, putting on the airs of a great theorist, writing books, even building a reputation, yet in reality, it amounts to nothing.

When the first Buddha practiced, he had no theories, no learned knowledge. How did he become a Buddha then? By relying on the true, direct observation (Pratyaksa) of all phenomena in the phenomenal world, with a mind as fine as a hair. From the various phenomena, he discovered the underlying truth and reality. Each time he discovered a truth, he summarized it, forming theories to guide future generations. He realized the emptiness (Shunyata) of both the Mahayana and Hinayana paths, continuously emptying, persisting in emptiness until there was nothing left to empty, and thus he became a Buddha.

Nowadays, the master has expounded too many teachings, and the disciples have learned too much. Having learned so much, their minds have grown lazy. When encountering problems, they directly apply the theories they’ve learned, no longer willing to investigate and realize for themselves. Theories have become an obstruction of knowledge (Jñeyāvaraṇa). Were those theories summarized through your own practice? Since they were not, how can you apply them everywhere? The mouth keeps flapping without pause, yet the legs cannot take a single step forward; the destination can never be reached — the mouth arriving doesn't count. Theories are meant to guide the direction and method of practice and realization; they are not for showing off, not for disguising oneself, nor are they a means to attain worldly empty dharmas or false dharmas. Falling into a golden pool of theories can also suffocate you to death. The Dharma is not only good medicine; if not used or used improperly, it becomes poison, worsening the illness.

Take observing the fire circle as an example. How does one observe it truly? Observe the fire circle meticulously and single-pointedly; simply observe and watch it. In plain terms, just stare at it. Once concentration (Samadhi) arises, you will find the fire circle seems a bit illusory, not quite solid. Continuing to observe, you will find it no longer resembles a fire circle. Observing further, you discover the fire circle is actually a torch, or merely a burning match head — where is there any fire circle? Finally, observe the torch and the match head as empty too, observe them as non-existent. The principle is the same.

The fire circle is still the original fire circle, the torch is still the original torch. It is after the meditator’s concentration arises, when the mind becomes subtle and wise, that the peculiarities and differences within it are discovered. The mind’s perception changes, emptying the dharmas, emptying the objects, emptying the self, emptying the person. Without concentration, the mind is coarse, perception is low; what is seen are illusions, yet one does not know it, deceived by one’s own vision — deceived by one’s habitual perception. Previously, one was so adamant that everything is real, especially this self. Yet, upon observing to the end, one finds there is not a single dharma in the world that is truly real. Having deceived oneself for countless kalpas, shouldn’t one beat one’s chest and stamp one’s feet?

Observing the breath, observing the light at the tip of the nose, observing embryonic breathing, observing the white skeleton, observing flowers or grass — whatever one observes, it is observed this way, and the result will be the same. Observing the observed dharma arise, abide, change, and cease; seeing it as unreal, illusory, empty — a small goal is then achieved. Do not add any imagination or theoretical analysis from the conscious mind. No matter what the conscious mind analyzes, it is useless. The path must be walked with the feet. Lock the conscious mind away; don’t let it stir up trouble. Use the mental faculty (Manas) to perceive directly, observe directly, observe purely. Use the mental faculty to directly perceive the Way (Darsana-marga); the conscious mind cannot perceive the Way.

Looking at the cases of sages and saints who attained realization, we know that no matter how much we analyze them, it is only similar understanding, not direct perception (Pratyaksa), not directly seen, directly known, or directly felt. The state analyzed and the actual state of direct perception are vastly different, sometimes diametrically opposed. What is analyzed may seem perfectly reasoned, eloquently described, but after realization, one would say, "So this is how it is," overturning previous imaginings and perceptions.

Deep within the state of direct perception, seeing with one’s own eyes, experiencing firsthand, one may not necessarily be able to express it clearly or accurately. Yet, in the non-direct perception (Apratyaksa) state of the conscious mind, although what is said may sound very reasonable, it is not actually so. It’s like eating an apple. Before eating, one might analyze it in various ways, research it, write papers, boast eloquently, every sentence brilliant. After eating, one knows, "Ah, the taste of an apple is like this, the sensation is like this." Only then does one know the true flavor, overturning previous perceptions. Then one burns the papers with fire — not a single sentence hit the mark; they were mere empty words.

What is the state of direct perception? It is what one is currently experiencing, personally experiencing, being in Samadhi. No analysis, no pondering, no imagining, no understanding — direct feeling. What many call "awakening" (Wu) involves no direct feeling of even the slightest state of direct perception, no personal experience, no actual benefit — it’s all imagined and understood by the brain. Therefore, one must still do the work and realize experientially. Do not take the various analyses and understandings before realization too seriously, and certainly do not mistake understanding and analysis for awakening. The two are vastly different; they cannot be mentioned in the same breath. No matter how much one learns or ponders, it is useless; it does not benefit realization. It is better to just do the work directly; only what is gained then is real.