Lecture Notes on the Sūtra of the Collection of the Father and Son (Pitāputrasamāgamanasūtra) (133)

Intellectual understanding is like hearsay, and it differs greatly from actually seeing something with one's own eyes. For example, if you hear about what a certain person is like, a view arises in your mind and you form a certain impression of them. But when you meet them and observe them in person, you find that it is actually like this—the impression does not entirely match what was in your mind. The feeling and impression formed upon meeting are more real and credible, and only then can you adopt an appropriate attitude toward that person. After understanding and observing things as they truly are, your views, opinions, thoughts, actions, and conduct will no longer be the same as when you were merely listening.

Therefore, we must diligently steep our minds in the teachings, permeating them deep into the mind, and genuinely engage in contemplative practice (vipaśyanā-caryā) to observe that all the faculties are like illusions and that the five aggregates (pañcaskandha) are without self. Contemplative practice is the deliberation and analysis of the mind consciousness; after the analysis, it is handed over to the manas, and when the manas accepts the truth of this principle, one attains realization of the fruits. If the manas does not accept the principle that the mind consciousness has deliberated upon and contemplated, then it is useless. If you want the manas to attain realization as quickly as possible, the evidence must be conclusive, striving to reach the level of direct perception/valid direct cognition. Within contemplative practice there are still many procedures to go through, many paths to walk, and many dharmas to cultivate; one must continually accumulate various provisions and provisions for the path, continually accumulating the provisions of merit, as well as precepts, patience, meditative concentration (samādhi), and wisdom—continually perfecting the conditions of these six pāramitās.