The Perfection of Sila, Samadhi, and Prajna: Essential for Realization and Avoiding Theoretical Understanding

The Buddha said: From precepts arises concentration, from concentration arises wisdom. The threefold training of precepts, concentration, and wisdom requires not only the consciousness to be fully equipped but also the manas (mind-root). For the manas to possess the wisdom to sever the view of self and the wisdom to realize the mind, it must also attain concentration. Only by contemplating and investigating the Dharma of non-self and the Buddha-nature of true suchness within concentration can one sever the view of self and realize the mind to perceive one's true nature.

If the manas cannot personally contemplate and investigate, it will not accept the principles instilled by the consciousness, ultimately resulting only in intellectual understanding by the consciousness. For the manas to contemplate and investigate the principle of non-self, it equally requires concentration; otherwise, it will become distracted and scattered. If the manas lacks concentration, it will cause the six consciousnesses to become scattered. When the six consciousnesses are scattered and continuously perceive, they constantly report the perceived content to the manas, forcing the manas to continuously divert its attention. Unable to focus on contemplation, it cannot achieve an ideal result through investigation.

No method can replace concentration. One must be cautious with cultivation methods that rely solely on intellectual understanding. Following the methods taught by the World-Honored One will never lead one astray. During the Buddha’s time, all disciples practiced seated meditation to cultivate concentration, enabling them to contemplate the Dharma with minds abiding in concentration during daily activities such as walking, standing, sitting, and lying down. Before the Ming and Qing dynasties and prior to the Republic of China era, practitioners during the Tang and Song dynasties primarily cultivated concentration through seated meditation. Thereafter, they were able to maintain concentration during all activities, with their minds constantly abiding in samadhi. This refined their mental faculties, making the conditions for breakthrough realization easily mature, allowing them to attain realization upon encountering the right conditions. Looking back now, their attainment of the Dharma may seem effortless, yet it is often overlooked that their foundational practice was remarkably solid, with sufficient wholesome roots and merit, complete Thirty-seven Aids to Enlightenment (including concentration), sharp and clear thinking. Upon hearing the corresponding Dharma, they could immediately attain realization.

Among all teachings, the Buddha’s are the most perfect and ultimate. No one surpasses the Buddha’s wisdom; trusting the Buddha’s words is absolutely without error. Regardless of the era, the Dharma never changes; it remains eternally applicable to all times. Reading the Buddhist sutras extensively increases wisdom, prevents one from taking wrong paths, and makes one less susceptible to deception. All teachings by bodhisattvas, when compared to the Buddha’s, contain omissions, flaws, and imperfections. Therefore, in our study and practice of the Dharma, we should primarily rely on the Buddhist sutras.