What Are the Necessary Conditions for Achieving Enlightenment?

The first point regarding realizing the mind is that the sixth and seventh consciousnesses must be in a normal state, relatively tranquil, with inner peace, possessing meditative stability, and endowed with the wisdom of contemplative practice. One must have a thorough understanding and familiarity with the issues of the five aggregates. Only after severing the view of self or approaching the severance of the view of self does one have the opportunity to realize the mind.

In their normal state, the vast majority of people cannot maintain clear thinking, cannot sever the view of self, nor realize the mind. Therefore, in extremely abnormal states, it is even more impossible to have clear thinking, making it impossible to sever the view of self or realize the mind. For example, in states such as unconsciousness, dreamless sleep, dreaming sleep, the intermediate state (antarābhava), the state before the intermediate state arises after death, extreme anger, extreme weakness, severe hardship, dazed confusion, insanity, mental derangement, and so forth—consciousness cannot engage in normal thinking. How could realization occur?

In the state of Nirvana without residue (nirupadhiśeṣa-nirvāṇa), can one realize the mind and attain enlightenment? There is no sixth or seventh consciousness, and no enlightened being exists there; therefore, enlightenment is impossible.

When unconscious, can one realize the mind and attain enlightenment? There is no consciousness, no thinking; the mental faculty (manas) is panicked, so enlightenment is impossible.

During dreamless sleep, can one realize the mind and attain enlightenment? There is no consciousness to guide the mental faculty; enlightenment is impossible.

While dreaming during sleep, consciousness exists. Can one realize the mind and attain enlightenment? Consciousness cannot think clearly and cannot guide the mental faculty; therefore, enlightenment is impossible.

After death, before the intermediate state arises, can one realize the mind and attain enlightenment? There is no consciousness; the mental faculty is panicked, so enlightenment is impossible.

Within the intermediate state, can one realize the mind and attain enlightenment? Ordinary beings bound by karmic obstacles experience extreme panic in the intermediate state, uncertain of the future. Could they possibly maintain the calm mind necessary for investigation? Without meditative absorption (dhyāna), enlightenment is impossible.

Can one attain enlightenment in the state of Antarāparinirvāyin (attaining Nirvana in the intermediate state)? Antarāparinirvāyin is the Nirvana attained by the third-stage saint (Sakṛdāgāmin). Third-stage saints possess meditative absorption at the level of the first dhyāna or above; generally, absorption at the fourth dhyāna level or higher is required to attain Antarāparinirvāyin.

If a minor issue arises at home, one's mind becomes unsettled, unable to practice Buddhism normally—how much more so in the intermediate state, before the intermediate state arises, or within or outside of dreams? If one's hand trembles while typing due to a small matter, how could one realize the mind? If someone comes to scold you and you immediately cannot bear it and scold back, how could you realize the mind? Those who usually create much unwholesome karma and have heavy afflictions are entirely without meditative absorption; their minds are impure and easily agitated.

If one possesses the fourth dhyāna, can one realize the mind in the intermediate state? If a person possesses the fourth dhyāna while alive, they can realize the mind upon emerging from absorption, because such a person, though not constantly in the fourth dhyāna, possesses considerable meditative stability. In the intermediate state, their meditative stability remains considerable; the intermediate state does not affect them, hence enlightenment is possible. The benefit of the Four Dhyānas and Eight Samādhis is that they enable one to maintain mental stability at all times, handling all affairs and people calmly, comprehensively, steadily, and with clear thinking.