The sights seen with the divine eye and in meditative concentration are all illusions.

What is seen by the divine eye is also manifested by one's own tathāgatagarbha; if one sees the dharmas and takes them as real, that too is an illusion. The meditative-concentration resultant form is produced in the brain, produced at the supreme faculty (indriya); therefore the meditative-concentration resultant form seen in meditation is still an illusion. As long as there is a physical body and a brain, all dharmas will be produced there. Mental sense-objects (dharma-viṣaya) and form included in the dharma base are all manifested in the brain.

What is the Buddha's light? When the conscious mind does not know or discriminate, there are still form sense-objects, and these form sense-objects are still false, illusory, composed of the four great elements, arising and ceasing moment by moment, empty. The Buddha's light is also composed of matter, a material form made of the four great elements; it is false, illusory, subject to arising and ceasing, and not real. Therefore, when sitting in meditation and seeing the Buddha's light, taking it as real is an illusion. Thus there is no need for any of us to be attached to the Buddha's light—the Māra king can also manifest such lights, and the Māra king can also conjure up the appearance of a Buddha.

Observe a human anatomy chart, and you will know that the body's movements are muscular movements, mechanized; there is not truly a self that moves. The human body is merely a tool of the manas—highly precise, mechanized, fully automatic—not real, but programmed and arranged by the tathāgatagarbha. What exactly is this thing that can be disassembled and reassembled like this? Is it you? Can you take it as the self? Is it worth paying such a great price to be attached to it? It is only used for a few decades, that's all; if it doesn't work, just exchange it for a better one.

Look at this neural system—it is nothing but a bundle of positive and negative wires, a pile of tangled ropes. It pulls out the aggregate of volitional formations and the aggregate of consciousness, and produces the aggregate of perception and the aggregate of feeling. See through it—there is actually nothing there. Remove these burdens, and you will be at ease, free, liberated, without affliction or distress.

All of this—just use it, that's all; there is no need to be attached to it, including the entire physical body, including the functions and activities of the six consciousnesses. All of it follows fixed programs, designed and arranged by the tathāgatagarbha for the use of the manas. If someone slaps you in the face or punches you, just let it go—don't take it to heart; they cannot hit you. If someone makes unreasonable trouble for you, just let it go too—they cannot violate you or harm you. Let the world do whatever it likes; whether good or bad, it doesn't matter—none of it is real, so why take it seriously? You hold a grudge against me, I hold a grudge against him; you hate me, I dislike him—such affliction is utterly unreasonable and meaningless. From the struggles among microorganisms to wars between nations and world wars, fighting with all their might—it is simply without reason, and no one can defeat anyone or crush anyone. Arising then ceasing, ceasing then arising—there is no birth and no death. Even if millions in the world die, it is only a big pile of tangled ropes disappearing.

Several hundred of Śākyamuni Buddha's relatives were killed by King Virūḍhaka, and Ānanda lost his composure in anguish, yet the Buddha remained as calm as still water as always, without vexation or hatred. Why could the Buddha see through it all so thoroughly? Because all things—there are no real persons and no real events; they are illusory and empty. That is why the Buddha was liberated, while Ānanda, not being liberated, suffered immensely.