Commentary on the Sūtra of the Collection of the Father and Son (133)

The Difference Between Intellectual Understanding and Personal Realization

Intellectual understanding is like hearsay, and it differs greatly from actually seeing something with one's own eyes. For example, if you hear about how a certain person is, a view arises in your mind and you form a certain impression of them. But when you meet them and observe them, you find that it is actually like this—the impression does not entirely match what was in your mind. The feelings and impressions formed upon meeting are more real and credible, and only then can you adopt an appropriate attitude toward this 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 cultivate through repeated immersion, immersing ourselves deep into the mind, and genuinely engage in contemplative practice (vipaśyanā-caryā) to observe that all faculties are like illusions and that the five aggregates (pañca-skandha) are without self. Contemplative practice is the thinking and analysis of the mind consciousness; after the analysis, it is handed over to the manas, and when the manas acknowledges the truth of this principle, one attains realization of the fruits. If the manas does not acknowledge the principle that the mind consciousness has contemplated and analyzed through practice, then it is of no use. If you want the manas to realize it as quickly as possible, the evidence must be conclusive, and you should strive to reach the level of direct perception. In the middle of contemplative practice there are still many procedures, many paths to walk, and many dharmas to cultivate; one must continuously accumulate various provisions and provisions for the Path, continuously accumulate the provisions of merit, as well as precepts, forbearance, meditative concentration (samādhi), and wisdom, continuously perfecting the conditions of these six pāramitās.