How to Perceive Phenomena and Transcend Them

To perceive phenomena yet detach from them does not mean that upon encountering any phenomenon, one leaves no trace of it in the mind, emptying or discarding the phenomenon to attain a state of mental purity devoid of dharmas. This is a method of cultivating concentration, aimed at minimizing the interference of worldly phenomena upon one's mind; when the mind remains undisturbed, it becomes pure. This purity is the absence of discursive thought, a state of meditative absorption. Non-Buddhist practitioners cultivate this form of concentration, progressing all the way to the state of "neither perception nor non-perception," whereupon death they ascend to the heavens to enjoy blessings. When their blessings are exhausted, they fall again.

True detachment from phenomena, however, involves clearly understanding the essential nature of phenomena when facing worldly appearances—knowing that phenomena are not what their superficial appearances present to us, but are in essence empty. This emptiness refers to two kinds: one is the emptiness of suffering, impermanence, and non-self as taught in the Hinayana tradition; the other is the emptiness of the Tathagatagarbha's intrinsic nature. This makes it evident that without realizing the fruition [of enlightenment] or illuminating the mind, one fundamentally cannot detach from phenomena—one can only avoid them. Even if avoidance is possible, it is temporary; in the long run, one cannot ultimately evade them and must still confront them.

Only after realizing the eighth consciousness can one gradually detach from phenomena in the mind. This is a protracted process and cannot be achieved overnight. This process is that of "turning the basis" (asraya-paravrtti). Successful turning of the basis transforms consciousness into wisdom, enabling entry into the Tathagata's family and the attainment of the all-encompassing wisdom of consciousness-only (vijnapti-matrata). To perceive the eighth consciousness, one must first comprehend its essential nature, characteristics, functions, and roles. Then, harboring a sense of doubt, one must seek and verify it within the operation of the five aggregates and the eighteen realms of phenomena. During the process of Chan (Zen) investigation, it is essential to know or verify that the functions and roles of the five aggregates and eighteen realms are neither real nor self, but empty. Only then can one avoid clinging to the phenomena of the five aggregates and eighteen realms as being self or real, thereby negating them. After all false dharmas are negated, one then doubts that true dharma, persisting in this inquiry. When the causes and conditions of the Bodhisattva's six paramitas are fully assembled, realization becomes possible.