When Meditative Concentration Is Insufficient, One Cannot Attain the Fruit and See the Mind.

Contemplate the body down to its tiniest cellular composition. Within the cells there are various particles, and the particles are composed of the four great elements' subtle particles; the four great elements' subtle particles 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 we can know that the physical body is empty, subject to arising and ceasing, and without self; it is born from the tathāgatagarbha and is held and sustained by the tathāgatagarbha. It is entirely of the nature of the tathāgatagarbha. This body is merely a transformation of the seed-functions of the tathāgatagarbha; it is a portion of the tathāgatagarbha's functions and an attribute of the tathāgatagarbha, having no attributes or self-nature of the physical body itself. These contemplative practices (vipaśyanā-caryā) may be said to be easy, and indeed they are easy; however, without the corresponding power of meditative concentration (samādhi), the manas cannot exert force and cannot personally participate in deep and subtle contemplative practice and deliberation (manasikāra), and thus one cannot realize this principle. Without the power of meditative concentration, the manas cannot accept and certify it, and one cannot eradicate the view of the body (satkāya-dṛṣṭi) and the view of self, nor can one realize the tathāgatagarbha.