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 refute the true substantial existence of appearances from the perspective of appearances themselves. At this point, one should not approach it from the standpoint of the principle of Tathāgatagarbha. Doing so would cause some people to perceive appearances as truly real, thereby giving rise to attachment, binding the mind, and preventing liberation.

The Hinayana path refutes substantial existence entirely from the perspective of appearances. The Mahayana path cultivates both principle and phenomena: it refutes appearances from the standpoint of principle. Recognizing the principle is essential, but it does not discard phenomena; it does not cling to principle while abandoning phenomena. It requires the perfect integration of principle and phenomena, without leaning towards either extreme. Otherwise, the Dharma cannot be accomplished.

Cultivation that reaches the ultimate level of perfect integration of principle and phenomena is Buddhahood. That which is not yet ultimate in the integration of principle and phenomena belongs to the stages of Bodhisattvas on the Bhūmis and the two stages of Enlightenment (Equal Enlightenment and Wondrous Enlightenment). Bodhisattvas who have realized the Mind might achieve a small degree of integration. If their power of observation is insufficient, they cannot integrate at all.

To those who have neither attained the fruits of realization nor realized the Mind, if it is said that the dharmas of the five aggregates and eighteen elements, and all worldly dharmas, are neither arising nor ceasing, they will perceive them as real. Consequently, they would believe that attachment to these is correct and that there is nothing wrong with it. Thus, they would not seek ways to eradicate their own greed, craving, and attachments. In this case, the problem of sentient beings' birth and death cannot be resolved.

The teaching that all dharmas are True Suchness is the result of the direct experiential realization of Bodhisattvas on the Bhūmis and Buddhas. Ordinary beings must cultivate step by step, starting from the arising-and-ceasing appearances of the fundamental five aggregates and eighteen elements. They cannot directly treat the five aggregates and eighteen elements as the non-arising, non-ceasing True Suchness. No one can directly observe this principle experientially.

The Four Dhyānas and Eight Samādhis are cultivation focused on phenomena, the cultivation of appearances. Appearances are necessarily characterized by arising and ceasing; there are no appearances that are without arising and ceasing, except for the empty appearance of the eighth consciousness. The empty appearance is formless, hence neither arising nor ceasing. Within the Four Dhyānas and Eight Samādhis, the six consciousnesses, viewed from the perspective of appearances, are subject to arising, ceasing, and transformation. The seventh consciousness, viewed from the perspective of appearances, is also subject to arising, ceasing, and transformation. When discussing dharmas characterized by arising, ceasing, and transformation, and when cultivating appearances, one must acknowledge the appearances of arising, ceasing, and transformation. If, at this point, one were to claim that the seven consciousnesses and the Four Dhyānas and Eight Samādhis are all non-arising and non-ceasing, it would seem incongruous and inappropriate. If they were all fixed, non-arising, and non-ceasing, then there would be nothing left for us to cultivate; everything would already be perfect.