Theoretical Realization and Practical Realization
Conclusion
Many modern Buddhist practitioners like to engage in research, especially literati and scholars of various kinds. In fact, research is the domain of the conscious mind (manovijñāna), similar to emotional speculation and intellectual interpretation. In reality, the cultivation and realization of the Buddha-dharma is absolutely not a matter of doing research, nor can it rely on emotional speculation, intellectual interpretation, or conjecturing beneath the concepts; the Chan patriarchs of the past also most abhorred such conjecturing beneath the concepts. Yet nowadays such conjecturing has become openly practiced—people brazenly engage in speculation and intellectual interpretation, and no one honestly and genuinely does the real work of practice, watching helplessly as Buddhism gradually degenerates. What can be done?
The pace of worldly life has quickened, fast food has become fashionable, and eating it has made people's bodies unhealthy. Buddhism has also followed the trend and adopted the "fast food" approach, with the result that people's thinking has become unhealthy, manifesting a kind of pathological state—yet they are unaware of it, and instead display this pathology as something beautiful. Buddhist "fast food" arises from the restless, agitated minds of the masses, and its result is even greater restlessness; there are many who are glib and slick-tongued and do not engage in genuine practice. Therefore Buddhism is not a religion of research; it is one that requires verification and down-to-earth, step-by-step practice. Thus it requires letting go of body and mind, requires a complete and thorough awakening from the very marrow of one's heart, and requires the total transformation of body and mind, from beginning to end, from inside to outside. Only in this way can one truly transform consciousness into wisdom, and only then can an entirely new self appear—a five-aggregate world like that of the Buddha.
The path of practice is long; take it slowly. Sometimes one truly cannot rush. What is important is to lay a solid foundation in the Buddha-dharma; one must not seek quick success, must not build tall towers on a sandy beach. Without a foundation, no matter how tall the building, it will eventually collapse. In studying the Dharma, we should be down-to-earth and must not pursue rapid seeing of the mind and realization of one's nature; otherwise the consequences are very serious, detrimental both to Buddhism and to the individual. I hope that when conditions are not yet ripe, when merit is lacking, everyone will not rush into investigating Chan, will not rush to see the mind. A weak foundation is like building a castle in the air, which may one day collapse. The drawbacks of rapid enlightenment will gradually appear: progress on the path will be very slow, arrogance will easily arise—and that is the greatest obstruction to the Path. One may even create evil karma and in the future suffer evil retribution.
When conditions are not yet complete, do not pursue rapid enlightenment. Instead, one should contemplate and practice (vipaśyanā-caryā) the principle of no-self more, and eradicate the view of self (satkāya-dṛṣṭi) in a solid, thorough manner. This is of great benefit to oneself, to others, and to the community. People in today's world have especially heavy afflictions, all arising from the "self." Once the view of self is thoroughly eradicated, afflictions become slight, and the likelihood of creating evil karma diminishes. But if one sees the mind without having thoroughly eradicated the view of self, one will still create evil karma because of the "self" without knowing it, and may even create evil karma with a clear conscience, believing it to be wholesome karma. It is evident that the merit and benefit of truly eradicating the view of self is immense; this is the most important link in learning Buddhism and practicing the Path.
