The Correct Method of Insight Practice (Manas Training Section)

Observation is the act of observing, of objectively examining. Simply put, it is looking with single-minded focus and concentration. It is not thinking, not pondering, and certainly not analyzing or dissecting. One directly observes whatever phenomenon is present before them. Do not imagine what has not appeared; do not dissect or analyze; do not use learned doctrines to force a fit; do not impose any theoretical knowledge; do not be bound by any framework. To put it plainly, one must kill off the conscious mind, not let it forcefully take the lead, showing off with various theories, applying all kinds of learned knowledge, and then arriving at conclusions through analysis without having genuinely observed anything at all.

Imagining the appearance of Beijing and actually going to Beijing to see it directly are completely different realms, one could say as vastly different as heaven and earth. The latter is direct seeing, direct realization, and experiential proof. The former isn't even like sleepwalking; one cannot even dream of it. Yet, merely flapping their lips, spraying saliva while talking, expounding grandly and at length, they put on the airs of a great theoretician, produce writings, even build a reputation, yet in reality, it amounts to nothing.

When the first Buddha practiced, he had no theories at all, had learned no knowledge. By what means did he then become a Buddha? By relying on the true observation of all phenomena in the realm of appearances, through direct perception, with a mind as fine as a hair. From various phenomena, he discovered the underlying truth and reality. Upon discovering one truth, he summarized it, forming theories to guide future generations. He realized the emptiness of both the Mahayana and Hinayana, continued emptying persistently, kept emptying further, until finally, there was nothing left to empty, and thus he became a Buddha.

Nowadays, the master has explained the Dharma too much, and the disciples have also learned too much. After all this learning, their minds have grown lazy. When encountering problems, they directly apply the theories they've learned, no longer willing to investigate and realize for themselves. Theory has turned into the hindrance of knowledge. Were those theories summarized through your own practice? Since they were not, how can you apply them everywhere? Your mouth keeps flapping incessantly, yet your legs are unable to take a single step; the destination can never be reached – merely talking about it doesn't count. Theory is meant to guide the direction and method of practice and realization; it is not for showing off, not for disguising oneself, nor is it a means to obtain worldly empty dharmas or false dharmas. Falling into a golden pool of theory, one can also suffocate and die. The Buddha Dharma is not only good medicine; if one does not know how to use it properly, it becomes poison, worsening the illness.

Take observing a circle of fire as an example. How does one observe it truly as it is? Observe the circle of fire carefully and single-pointedly; just observe and watch it attentively. In plain terms, just stare at it. Once concentration power arises, one will find the circle of fire appears somewhat illusory, not quite solid. Continuing to observe, one will find it doesn't seem like a circle of fire anymore. Observing further, one discovers the circle of fire was originally just a torch, or merely a burning match head – where is there any circle of fire? Finally, one observes the torch and match head into emptiness, observes them as gone. The principle is the same in all cases.

The circle of fire is still the original circle of fire; the torch is still the original torch. It is after the practitioner's concentration power arises that the mind becomes subtle and gains wisdom, thus discovering the peculiarities and differences within. The mind's perception changes, emptying the dharmas, emptying the objects, emptying the self, emptying the person. Without concentration power, the mind is coarse, cognitive power is low. What one sees are illusions without realizing it, deceived by one's own vision, that is, deceived by one's habitual cognition. Previously, one so adamantly believed everything was truly existent, especially oneself. Yet, upon observing to the end, one finds there is not a single dharma in the world that is truly existent. One has deceived oneself like this for countless kalpas. Should one not beat one's chest and stamp one's feet?

Observing the breath, observing the white light at the tip of the nose, observing embryonic breathing, observing white bones, observing flowers or grass – whatever one observes, it should be observed in this way, and the result will be the same. Observing the observed dharma arise, abide, change, and cease, becoming unreal, illusory, empty – a small goal is then achieved. Do not add any imagination of the conscious mind, any theoretical analysis. No matter what the conscious mind analyzes, it is useless. The path must be walked with one's feet. Lock up the conscious mind; don't let it cause trouble. Use the manas (mind faculty) to perceive directly, observe directly, observe purely. Use the manas to directly perceive the Way; the conscious mind cannot perceive the Way.

Looking at the cases of sages and worthies who realized the truth, we know that no matter how much we analyze them, it is only a semblance of understanding, not direct perception seen, known, or felt directly. The state analyzed differs vastly from the actual state of direct perception; sometimes it is poles apart. What is analyzed may seem perfectly logical, eloquently described, yet after realization, one would say, "So this is how it is," overturning previous imaginings and cognitions.

Deep within the state of direct perception, seeing with one's own eyes, experiencing personally, one may not necessarily be able to express it clearly or accurately. Whereas in the non-valid perception state of the conscious mind, although what is said seems very reasonable, it is not actually so. It's like eating an apple. Before eating, one analyzes in various ways, consults materials, writes all sorts of papers and treatises, talks boastfully, every sentence brilliant. After eating, one knows the taste of the apple is like this, the feeling is like this. Only then does one know what the true taste is, overturning previous cognition. Then one burns the papers with fire – not a single sentence hit the mark; it was all empty words.

What is the state of direct perception? It is currently being enjoyed, personally experienced, being in samadhi. There is no need for analysis, no need for pondering, no need for imagination, no need for understanding – just direct feeling. What many people call enlightenment involves no direct feeling of even the slightest state of direct perception, no personal experience whatsoever, no actual benefit – it's all based on mental imagination and understanding. Therefore, one must still do the work and realize experientially. All the analysis and understanding before realization should not be taken too seriously, much less should one mistake the understanding analyzed out as enlightenment. The two are vastly different; they cannot be mentioned in the same breath. No matter how much one studies, no matter how much one ponders, it is useless; it is of no benefit to experiential realization. It is better to directly do the work; only then is everything obtained real.