In some schools, the state of stillness is considered the ultimate goal, but in reality, it is the foundation or basis. Moreover, it is a state that can be attained.

In some schools, it is understood as an element of a philosophical theory, and sometimes it is understood literally as "understanding" without actually experiencing that state, as if there is only understanding and no actual state. However, in reality, it is not only true as a theory, but also a state that can actually be attained. It is a state that can be attained, as some schools say it is the goal of practice, and it is also a foundation for enlightenment, as some schools say it is the basis of enlightenment.

Broadly speaking, there are three groups: schools that consider the state of stillness as the goal, schools that do not consider the state of stillness as the goal, and schools that consider the state of stillness as a foundation, with some focusing on theory and others requiring practice.

Some schools say that the state of stillness is a state of perfect tranquility where no extraneous thoughts can enter. Some schools say that the intrusion of extraneous thoughts is "bad," and that a state without extraneous thoughts is "good." Generally, in the Exoteric teachings, the state of stillness is considered good, and efforts are made to increase the moments without extraneous thoughts. For people who have not practiced, their minds are constantly filled with extraneous thoughts, so the first step is to stop that continuous stream of thoughts and gradually increase the moments of stillness. By observing extraneous thoughts, the method of the Exoteric teachings is to increase the gaps between those thoughts, and by increasing those gaps, the state of stillness lasts longer, and by achieving that state of tranquility, one can attain enlightenment.

On the other hand, in the Esoteric teachings, such extraneous thoughts and images are used to "transform" them into intentional images or energy through practice and meditation. By becoming one with, for example, Fudo Myoo, one attains liberation.

On the other hand, in Indian Vedanta and Tibetan Dzogchen, it is considered that it is the same whether or not there are such extraneous thoughts.

In particular, Vedanta emphasizes the theoretical aspects and argues that practice in Esoteric and Exoteric teachings is unnecessary, and that only understanding is required. Therefore, in Vedanta, it is said that the "experience" of the state of stillness is not necessary, and that it is not necessary to "transform" extraneous thoughts or energy through meditation. Only "understanding" is required, and in Vedanta, liberation (moksha) is liberation from the cycle of reincarnation, and that requires only understanding.

On the other hand, other schools, such as Tibetan Dzogchen, while based on a foundation similar to the theories of Vedanta, do not consider understanding alone to be sufficient, and adopt a flexible attitude of engaging in practices of both Sutra and Tantra as needed. While current Dzogchen practices often involve certain prescribed practices, traditional Dzogchen, taught by enlightened individuals, is originally not bound by such fixed frameworks. In this last group, the understanding is generally based on the principle, as represented by Vedanta, that "thoughts and distractions, whether present or absent, are the same." Furthermore, they believe that it is not enough to simply understand this, but that one must actually reach that state, and that practice is necessary for that.

While the mind transcends words, it can still be explained to some extent, and even though those explanations are for the purpose of understanding, they reveal certain truths. When attempting to explain a mind that cannot be explained, one element is the understanding that energy continues to arise and never ceases. From the perspective of conscious awareness, this is understood as "thoughts and distractions of the mind continue to arise."

People from the Sutra tradition might think, "If that's the case, then there is no salvation," but in reality, this last group emphasizes discovering the true nature of the mind (rikpa in Dzogchen), which is unaffected by the arising of thoughts and distractions, so whether or not distractions arise is relatively insignificant.

Discovering the true nature of the mind is equivalent to the state of samadhi in yoga. When one reaches that state, one realizes that, in reality, even though thoughts and distractions continue to arise, there exists a "foundation" of "tranquil state" or "silent state" as the basis of the mind.

People from the Sutra tradition might ask, "But how can there be tranquility when there are distractions? How can it be called a silent state?" However, these states of tranquility or silent states are not conscious awareness, but rather a deeper awareness that lies beneath it, a higher self in spiritual terms, or the Atman or Purusha in yoga. This is also samadhi. From this deep awareness, even if distractions and thoughts arise on the surface, it is like waves rising on the surface of the ocean, which is a relatively insignificant phenomenon. From the perspective of the true nature of the mind, the overall state remains a state of tranquility and silence.

In order to actually experience and be able to relax in that state, one must practice. It is not simply a matter of understanding it intellectually. Once one discovers the true nature of the heart, it becomes clear that everything has been based on a state of stillness from the very beginning. This is not just about understanding it, but also about the heart becoming fulfilled, the heart establishing its "roots," being able to live with gratitude, experiencing significantly less anxiety, and ultimately being able to live a happy life.

The state of stillness, the state of quietude, is important as a "foundation" for this. What initially seems like a mere personal experience gradually expands to encompass love and gratitude, and I believe it connects to the compassionate heart, as mentioned in Mahayana Buddhism.