If we want to demonstrate that matter is an illusion and consciousness is fundamental, what are the available methods? Traditionally, in Buddhism, there have been two main approaches: awakening and meditation. Awakening, of course, goes without saying, but meditation can also do it. Why? If you reach the realm of form, even the formless realm, to the first or second dhyana, you will definitely believe. Actually, you don’t need to reach the first dhyana, the body often disappears, the external environment disappears, then you will find that the solid material of the external environment has disappeared, but your cognition is still there—matter has disappeared, cognition is still there; This firsthand experience of consciousness persisting without physical matter can challenge the belief that consciousness is produced by the brain.
Many logical arguments and comparisons are presented to you, yet despite being exposed to them, why do you still not believe? This is because people's minds do not fully accept logic and comparison. Although sometimes they may believe, this belief is often limited.
Let me give you an example. If I tell you that eating will not make you feel full, you won't accept it. Eating is supposed to fill the stomach; that's direct perception. Even if I analyze it for you and say, "Eating is not supposed to fill the stomach," you might think, "Hmm, according to this analysis, eating won’t fill the stomach." But as soon as you take a bite, you immediately know that's not true.
Inferential comparison does not have the persuasive power of direct perception. When you meditate to a point where you directly see that matter has disappeared, but cognition remains, you will immediately stop believing in materialism. Of course, this must be done with correct views, and you still need to read some books. Many people meditate, and their bodies also disappear in their perception, but without having learned Buddhist views, they may think it's just something that happened at that moment. Once they come out of it, material things appear before them again, and they unfortunately still don’t believe that matter is illusory. Therefore, you need to practice both shamatha and vipassana.
For example, ancient people didn't hold materialistic views. After meditating, they no longer believed in matter but believed in some subtle matter. How subtle? Subtle to the point of Taiji and Wuji, believing that these elements could form the body of devas. This is Taoism.
If someone learned the Buddhist view of the Tathagatagarbha and combined it with samadhi, such as reaching the third or fourth dhyana—especially the fourth dhyana, where thoughts are abandoned, and purity is achieved—and they had previously had an awakening cognition, this cognition, when combined with samadhi, makes the external environment disappear, and cognition starkly emerges. This is known as Dharmata samadhi.
Therefore, samadhi and awakening are fundamental methods for empirically eliminating materialism. However, the distractions of modern society prevent most people from achieving samadhi.
We need to eliminate materialism within our minds and at least empirically achieve awakening. Entering Dharmata samadhi is crucial. Samadhi can greatly help us. Can samadhi refute materialism? Even without awakening, deep samadhi alone can do it.
But the distractions of modern society prevent most practitioners from entering samadhi, let alone non-Buddhists, who are constantly watching videos and goofing around. Today is already the third day of the meditation retreat. I want to ask you: "Is there anyone among you who hasn’t had a thought for half an hour during a sitting?" There should be, right? If not, it’s such a waste. Sitting for half an hour without a single thought is very achievable with just a little effort. I am talking about coarse thoughts, not subtle ones, because you can’t control subtle thoughts. Focus on a target for half an hour; that target can be void, mere emptiness, or a kind of illusory sensation. Continue for half an hour without being distracted.
What does it mean to be distracted? You are practicing "mere emptiness," and it is repeated in your mind: "mere emptiness, mere emptiness, mere emptiness." But suddenly, something cuts in, "Oh, why does that person next door talk like that?" You bring your focus back to "mere emptiness, mere emptiness." Then another thought cuts in, "Oh, she’s so ugly!" "Mere emptiness." "Oh, she’s not as pretty as me!" Can you maintain sitting without a discursive thought for half an hour? It’s nearly impossible.
Why is that? Because people are not taking it seriously. They treat learning Buddhism as if it’s about finding a high monk to bless them, curing their illness, helping their grandson get into university, or offering three bananas and hoping to get a ton in return. Everyone is hoping for these good fortunes! Think about it, would such good luck really come your way? I’d go first. I’m in such a good position; I could fly there on a private jet! Think about it. Would the Buddha ever be biased by wealth or poverty? You must genuinely engage and practice. Without practice, nothing works.
Excerpted from: Cognition and Expression Part Three
