The Distinction Between Phenomenal Practice and Noumenal Practice

All dharmas are divided into two aspects: phenomena and principle. Phenomena refer to appearances, while principle refers to the essential substance of Tathāgatagarbha. When discussing phenomena, one must deconstruct the real existence of appearances from the perspective of their manifestations. At this point, it is inappropriate to approach the topic from the standpoint of the principle of Tathāgatagarbha. Doing so might lead some to perceive appearances as genuinely real, thereby giving rise to attachment, binding the mind, and obstructing liberation.

The Hinayana approach deconstructs existence entirely through the lens of appearances, while the Mahayana path cultivates both principle and phenomena. It deconstructs appearances through principle. Recognizing principle simplifies matters, yet it does not discard phenomena. One must not cling to principle while neglecting phenomena; instead, principle and phenomena must be perfectly integrated without leaning toward either extreme. Otherwise, the Dharma cannot be realized.

Attaining the ultimate state of perfect integration between principle and phenomena is Buddhahood. When this integration is not yet ultimate, it corresponds to the stages of Bodhisattvas on the grounds (bhūmis) and the two stages of equal enlightenment and wondrous enlightenment. After realizing the mind's true nature, a Bodhisattva may achieve a slight degree of integration. However, without sufficient powers of observation, no integration at all is possible.

For those who have neither attained fruition nor realized the mind's true nature, if told that the dharmas of the five aggregates and eighteen elements, along with all worldly phenomena, are neither born nor perish, they might perceive them as genuinely real. Consequently, they would see no fault in clinging to these phenomena and feel no need to eliminate their greed and attachments. In such cases, the problem of sentient beings’ cyclic existence cannot be resolved.

The realization that all dharmas are True Suchness is the direct experiential realization of Bodhisattvas on the grounds and Buddhas. Ordinary beings must cultivate step by step, starting from the observable birth-and-death characteristics of the five aggregates and eighteen elements. They cannot directly treat the five aggregates and eighteen elements as the unborn and imperishable True Suchness, for no one can experientially observe this principle directly.

The four dhyānas and eight samādhis pertain to the cultivation of phenomena—the practice of appearances. Appearances are inherently characterized by birth and death; there are no appearances that are unborn and imperishable, except for the empty nature of the eighth consciousness. The empty nature is without appearance and thus unborn and imperishable. Within the four dhyānas and eight samādhis, the six consciousnesses, viewed from the perspective of appearances, are born, perish, and undergo change. The seventh consciousness, similarly viewed through appearances, also manifests birth, death, and alteration. When discussing dharmas that are born, perish, and transform, and when cultivating appearances, one must acknowledge the characteristics of birth, death, and transformation. If, at this stage, one were to claim that the seven consciousnesses and the four dhyānas and eight samādhis are all unborn and imperishable, it would appear incongruous. If everything were already fixed, unborn, and imperishable, then there would be nothing left for us to cultivate—perfection would already be attained.